ManyBibles

요한일서 5

번역본 7개 · 12개의 전통을 통해 읽기.

NCB · 새 컨센서스 성경

1Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the one who begot loves also the one who has been begotten of him. 2By this we know that we love the children of God: whenever we love God and do his commandments. 3For this is the love of God, that we keep his commandments; and his commandments are not burdensome, 4because everything that has been born of God overcomes the world; and this is the victory that has overcome the world: our faith. 5And who is the one overcoming the world, if not the one who believes that Jesus is the Son of God? 6This is the one who came through water and blood, Jesus Christ; not in the water only, but in the water and in the blood. And the Spirit is the one testifying, because the Spirit is the truth. 7Because there are three who are testifying in heaven: the Father, the Word, and the Holy Spirit, and these three are one; 8and there are three who are testifying on earth: the Spirit and the water and the blood; and the three agree as one. 9If we receive the testimony of men, the testimony of God is greater, because this is the testimony of God that he has testified concerning his Son. 10The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son. 11And this is the testimony: that God gave us eternal life, and this life is in his Son. 12The one who has the Son has the life; the one who does not have the Son of God does not have the life. 13These things I wrote to you who believe in the name of the Son of God, so that you may know that you have eternal life, and that to the ones believing in the name of the Son of God. 14And this is the boldness that we have toward him, that if we ask anything according to his will, he hears us. 15And if we know that he hears us, whatever we ask, we know that we have the requests that we have requested from him. 16If anyone sees his brother sinning a sin not leading to death, he will ask, and he will give life to him, to those sinning not leading to death. There is a sin leading to death; I do not say concerning that one that he should ask. 17All unrighteousness is sin, and there is a sin not leading to death. 18We know that everyone who has been born of God does not sin, but the one who was begotten of God keeps himself, and the evil one does not touch him. 19We know that we are of God, and the whole world lies in the evil one. 20And we know that the Son of God has come and has given us an understanding, so that we may know the true one; and we are in the true one, in his Son Jesus Christ. This is the true God and eternal life. 21Little children, guard yourselves from idols. Amen.

사람이 번역한 것이 아닌, AI가 생성한 번역입니다. 요한일서 5을(를) 새 컨센서스 성경에서 읽으십시오 →

이 장의 논쟁 구절

  • 요한의 콤마

    요한일서 5장 7–8절의 명시적인 삼위일체 문구가 원문에 속하는지, 그리고 교회들이 사본 역사와 교리적 사용을 어떻게 평가하는지는 오늘날에도 성경 독자들에게 여전히 살아 있는 질문입니다. 이에 대한 답변은 번역본, 교리 증거 본문, 그리고 물과 피와 더불어 성령의 증언을 독자들이 어떻게 받아들이는지에 영향을 미칩니다.

전통 간 동의하는 부분

Broadly, Christian traditions agree that petitionary prayer is effective when aligned with God's sovereign will, and that the explicitly Trinitarian "heavenly witnesses" (the Johannine Comma) are a later textual interpolation lacking early manuscript support. Some traditions additionally emphasize that keeping God's commandments is the willing fruit of a regenerate heart and that these commands are not excessively burdensome because of the grace given to the justified. However, the… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →

대부분이 동의하나 전부는 아님

  • The explicitly Trinitarian 'heavenly witnesses' (the Johannine Comma) are a later textual interpolation lacking early manuscript support. (8 affirm)
  • Petitionary prayer is effective and guaranteed when requests are submitted and aligned with God's sovereign will. (9 affirm)

전통 간 차이가 있는 부분

  • The scriptural distinction between a 'sin unto death' and a sin 'not unto death' establishes the moral reality of mortal and venial sins based on the gravity of the act.

    catholic: AFFIRM; orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; adventist: DENY; restorationist: DENY

  • The 'sin unto death' refers to a state of persistent, unrepentant apostasy or rejection of truth, rather than a specific category of moral failure.

    catholic: DENY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The 'water and blood' point to the ongoing administration of Baptism and the Eucharist in the life of the Church.

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

  • The 'water and blood' refer primarily to the historical events of Christ's baptism and crucifixion.

    orthodox: QUALIFY; anglican: QUALIFY; lutheran: QUALIFY; baptist: AFFIRM

  • Loving God requires active obedience to His commands, fundamentally opposing doctrines of justification by faith alone.

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

  • Faith alone, rather than works or human love, justifies the sinner and overcomes the world.

    oriental-orthodox: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; anabaptist: DENY; restorationist: DENY

  • Believers can possess an infallible, present assurance of their eternal salvation based on the objective written testimony of God.

    anglican: QUALIFY; lutheran: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; pentecostal: QUALIFY; restorationist: QUALIFY

  • Assurance of eternal life is conditional upon an ongoing, active faith rather than functioning as an unconditional guarantee.

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

  • The 'witness in himself' provides the believer with a direct, internal, and experiential testimony of the Holy Spirit regarding their salvation.

    lutheran: DENY; methodist: AFFIRM; pentecostal: AFFIRM

  • Eternal life is a present reality of participation in the uncreated life of the Son, not merely a future status.

    orthodox: AFFIRM; adventist: DENY

  • The command to guard against idols is a practical call to reject systemic worldly allegiances, such as nationalism and consumerism, as well as internal sinful passions.

    orthodox: QUALIFY; anabaptist: QUALIFY

각 전통이 읽는 방식

각 읽기는 독립적으로 생성되었습니다 — 어떤 전통도 다른 전통의 답변을 보지 않습니다.

Catholic

The epistle concludes by synthesizing its major themes: faith that Jesus is the Son of God, love for the Father, and keeping His commandments, which are not burdensome. The author points to the threefold witness of the Spirit, the water, and the blood to confirm Christ's identity and victory over the world. The chapter offers assurance of eternal life to believers, encourages confident intercessory prayer according to God's will, and carefully distinguishes between a sin that leads to death and one that does not, concluding with a stark warning to avoid idols. Reception: Catholic reception of this chapter is heavily defined by its sacramental and moral theology. Verses 16-17 form the primary scriptural foundation for the distinction between mortal and venial sins. Thomas Aquinas and later magisterial teachings articulate that a 'sin unto death' (mortal sin) destroys the principle of spiritual life, which is charity, requiring the Sacrament of Penance for restoration, whereas other sins weaken but do not extinguish this life. Regarding verses 6-8, Augustine and the Latin Fathers established a strong sacramental typology where the 'water and blood' flowing from Christ point to Baptism and the Eucharist. Textually, the Latin tradition historically received the 'Comma Johanneum' (the explicit Trinitarian witness in heaven in verses 7-8) via the Vulgate, and it was defended in early modern eras. However, Eastern Catholic traditions (Byzantine and Syriac) never contained this gloss in their ancient texts. Modern Catholic biblical scholarship and the Magisterium, reflected in the Nova Vulgata, align with this Eastern witness, recognizing the Comma as a later Latin theological interpolation rather than original Johannine text. Additionally, the Council of Trent utilized verse 3 to counter reformers, dogmatically affirming that God's commandments are not impossible for the justified to keep, as grace makes the yoke light.

Eastern Orthodox

The epistle concludes by defining the children of God through their faith that Jesus is the Christ, their love for God, and their obedience to His commandments, which are not burdensome. John declares that faith overcomes the world. He presents the divine testimony of the Spirit, the water, and the blood, which agree in their witness to the Son. The text assures believers that they currently possess eternal life in the Son, grants them confidence that God hears prayers aligned with His will, and instructs them to intercede for a brother committing a 'sin not unto death,' while acknowledging there is a 'sin unto death.' It ends by asserting that the Son of God has come to give understanding so that believers may know the true God, culminating in a definitive declaration of Christ's divinity and a warning against idols. Reception: Eastern Orthodox reception heavily emphasizes the Christological weight of this chapter. Verse 20 ('This is the true God and eternal life') served as a critical proof-text during the fourth-century Trinitarian controversies. The patristic consensus, led by figures like Athanasius of Alexandria and Basil the Great, relied on this verse to defend the consubstantiality of the Son, arguing against Arianism that Jesus Christ is 'true God' by nature, not by adoption or creation. The Byzantine exegetical tradition, represented by commentators like Theophylact of Ohrid, interprets the 'water and blood' (v. 6) as testifying both to the physical reality of the Incarnation against Docetism and to the ongoing sacramental life of the Church (Baptism and the Eucharist). Regarding the 'sin unto death' (v. 16), Orthodox tradition generally avoids strict legal categorizations of mortal and venial sins based on the act alone. Instead, Eastern Fathers understand the 'sin unto death' primarily as unrepented sin, obstinate heresy, or apostasy—a state where the heart is entirely closed to grace and repentance. Historically, the early Greek manuscript tradition and the Greek Fathers did not include the 'Johannine Comma' (the explicit Trinitarian formula in verses 7-8 found in later Latin texts), finding sufficient Trinitarian theology in the unity of the Spirit's witness and the explicit identification of Christ as the true God.

Oriental Orthodox

The Apostle John concludes his epistle by asserting that faith in Jesus as the Christ is the mark of those born of God. This faith is inseparable from loving God and obeying His commandments, which are not burdensome. Through this faith, believers overcome the world. John emphasizes the divine testimony concerning the Son, borne by the Spirit, the water, and the blood, establishing that eternal life is found exclusively in Him. The chapter closes with assurances regarding confidence in prayer, a distinction between sins that do and do not lead to death, a declaration that believers are kept from the evil one, and a final, resounding affirmation that Jesus Christ is the true God and eternal life, ending with an injunction to avoid idols. Reception: The Oriental Orthodox tradition receives 1 John 5 as a cornerstone for its Trinitarian and Christological theology. The miaphysite fathers relied heavily on this chapter to articulate the single, undivided subjectivity of the Incarnate Word. Cyril of Alexandria reads the declaration that Christ 'came by water and blood' (v. 6) as proof of His indivisible unity; the divine and human realities are not separated into distinct acting subjects, but belong to the one incarnate Nature of God the Word. Verse 20, 'This is the true God, and eternal life,' served as a primary weapon for Athanasius and Cyril against both Arianism and Nestorianism, unequivocally identifying the Son as consubstantial with the Father. Regarding the textual tradition, the earliest ancient Syriac (Peshitta), Coptic, and Armenian manuscripts lack the Johannine Comma (vv. 7-8). While the Comma entered later Armenian printed editions (such as Oskan's 1666 Bible) due to Latin influence, the broader Oriental Orthodox tradition historically reads the unexpanded text, locating its Trinitarian proofs elsewhere. Addressing the 'sin unto death' (v. 16), Severus of Antioch interprets it pastorally as obstinate heresy or unrepentant sin, which severs a person from the life of the Church.

9개의 다른 전통에서도 이 장을 읽습니다.

전체 12개를 모두 읽으려면 로그인하십시오 →

모든 번역본

7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.

WEB · World English Bible

1Whoever believes that Jesus is the Christ has been born of God. Whoever loves the Father also loves the child who is born of him. 2By this we know that we love the children of God, when we love God and keep his commandments. 3For this is loving God, that we keep his commandments. His commandments are not grievous. 4For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith. 5Who is he who overcomes the world, but he who believes that Jesus is the Son of God? 6This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. It is the Spirit who testifies, because the Spirit is the truth. 7For there are three who testify: 8the Spirit, the water, and the blood; and the three agree as one. 9If we receive the witness of men, the witness of God is greater; for this is God’s testimony which he has testified concerning his Son. 10He who believes in the Son of God has the testimony in himself. He who doesn’t believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son. 11The testimony is this: that God gave to us eternal life, and this life is in his Son. 12He who has the Son has the life. He who doesn’t have God’s Son doesn’t have the life. 13These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. 14This is the boldness which we have toward him, that if we ask anything according to his will, he listens to us. 15And if we know that he listens to us, whatever we ask, we know that we have the petitions which we have asked of him. 16If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is sin leading to death. I don’t say that he should make a request concerning this. 17All unrighteousness is sin, and there is sin not leading to death. 18We know that whoever is born of God doesn’t sin, but he who was born of God keeps himself, and the evil one doesn’t touch him. 19We know that we are of God, and the whole world lies in the power of the evil one. 20We know that the Son of God has come and has given us an understanding, that we know him who is true; and we are in him who is true, in his Son Jesus Christ. This is the true God and eternal life. 21Little children, keep yourselves from idols.

KJV · King James Version

1Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2By this we know that we love the children of God, when we love God, and keep his commandments. 3For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 6This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one. 9If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. 10He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11And this is the record, that God hath given to us eternal life, and this life is in his Son. 12He that hath the Son hath life; and he that hath not the Son of God hath not life. 13These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. 14And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 16If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17All unrighteousness is sin: and there is a sin not unto death. 18We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. 19And we know that we are of God, and the whole world lieth in wickedness. 20And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21Little children, keep yourselves from idols. Amen.

나란히 비교할 수 있는 5개의 번역본이 더 있습니다.

전체 7개를 비교하려면 로그인하십시오 →
의미를 바꾸는 차이점(48)
  • v1 [lexical]: translates the object of love as 'him that', 'him who', or explicitly 'the child who' — “that” (KJV, ASV, WEBSTER) vs “loves the child who” (WEB) vs “him who” (YLT) vs “him” (DARBY) vs “who” (DRC)
  • v1 [lexical]: translates the concept of spiritual birth as 'begotten of', 'born of', or 'born by' — “begotten of” (KJV, ASV, YLT, DARBY) vs “born” (WEB, DRC) vs “by” (WEBSTER)
  • v2 [lexical]: translates the instrumental phrase as 'by this', 'hereby', or 'in this' — “By this we” (WEB, KJV, WEBSTER) vs “Hereby” (ASV, DARBY) vs “in” (YLT, DRC)
  • v3 [lexical]: translates the term for love as 'the love of', 'loving', or 'charity' — “the love of” (KJV, ASV, YLT, DARBY, WEBSTER) vs “loving” (WEB) vs “charity” (DRC)
  • v3 [lexical]: translates the descriptor of the commandments as 'grievous', 'burdensome', or 'heavy' — “grievous” (WEB, KJV, ASV, DARBY, WEBSTER) vs “burdensome” (YLT) vs “heavy” (DRC)
  • v4 [lexical]: translates the verb for conquering as 'overcomes' or 'gets the victory over' — “overcometh” (KJV, ASV, WEBSTER, DRC) vs “overcomes” (WEB) vs “doth overcome” (YLT) vs “gets” (DARBY)
  • v4 [grammatical]: translates the tense of the victory verb as present or past/perfect — “that overcometh” (KJV, WEBSTER) vs “has overcome” (WEB) vs “hath overcome” (ASV) vs “did overcome” (YLT) vs “which has gotten” (DARBY) vs “which” (DRC)
  • v5 [grammatical]: translates the relative clause and verb tense for 'overcomes' — “that overcometh” (KJV, ASV, WEBSTER, DRC) vs “who overcomes” (WEB) vs “who is overcoming” (YLT) vs “gets” (DARBY)
  • v5 [grammatical]: translates the relative clause and verb tense for 'believes' — “that believeth” (KJV, ASV, WEBSTER, DRC) vs “who believes” (WEB) vs “who is believing” (YLT) vs “believes” (DARBY)
  • v6 [grammatical]: translates the relative pronoun and preposition for 'came by/through' — “that came by” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB) vs “who did come through” (YLT)
  • v6 [lexical]: translates the preposition accompanying water and blood as 'by', 'with the', or 'in the' — “by” (KJV, DARBY, WEBSTER, DRC) vs “with the” (WEB, ASV) vs “in the” (YLT)
  • v8 [grammatical]: uses a definite article or a demonstrative pronoun for 'three' — “the” (WEB, ASV, YLT, DARBY) vs “these” (KJV, WEBSTER, DRC)
  • v8 [grammatical]: translates the expression of unity as 'agree in one', 'agree as one', 'are into the one', or 'are one' — “agree in” (KJV, ASV, DARBY, WEBSTER) vs “as” (WEB) vs “are into the” (YLT) vs “are” (DRC)
  • v9 [lexical]: translates the noun as 'witness' or 'testimony' — “witness” (WEB, KJV, ASV, DARBY) vs “testimony” (YLT, WEBSTER, DRC)
  • v9 [lexical]: translates the verb phrase for bearing witness or testifying concerning the Son — “hath testified of” (KJV, WEBSTER, DRC) vs “has concerning” (WEB) vs “borne witness concerning” (ASV) vs “concerning” (YLT) vs “has witnessed concerning” (DARBY)
  • v10 [grammatical]: translates the preposition and verb tense for believing 'on' or 'in' the Son — “that believeth on” (KJV, ASV, WEBSTER) vs “who believes in” (WEB) vs “who is believing in” (YLT) vs “believes” (DARBY) vs “in” (DRC)
  • v10 [lexical]: translates the noun as 'witness', 'testimony', or explicitly 'testimony of God' — “witness” (KJV, ASV, DARBY, WEBSTER) vs “testimony” (WEB, YLT) vs “testimony of God” (DRC)
  • v10 [grammatical]: translates the reflexive pronoun as 'himself' or 'him' — “himself” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “him” (ASV)
  • v10 [stylistic]: varies the translation and tense of the auxiliary or main verb in the clause — “hath” (ASV, YLT, WEBSTER) vs “has” (WEB, DARBY) vs “believeth” (KJV, DRC)
  • v10 [lexical]: (vv 10, 11) translates the noun as 'testimony', 'record', or 'witness' — “testimony” (WEB, YLT, WEBSTER) vs “record that” (KJV) vs “witness” (ASV) vs “witness which” (DARBY) vs “testimony which” (DRC)
  • v10 [lexical]: translates the verb for giving or bearing witness concerning the Son — “gave of” (KJV, WEBSTER) vs “has given concerning” (WEB) vs “hath borne concerning” (ASV) vs “hath testified concerning” (YLT) vs “has witnessed concerning” (DARBY) vs “hath testified” (DRC)
  • v11 [grammatical]: translates the tense of the verb 'give' — “hath given to” (KJV, WEBSTER, DRC) vs “gave” (WEB) vs “gave unto” (ASV) vs “give” (YLT) vs “has” (DARBY)
  • v12 [grammatical]: translates the phrasing for possessing the Son — “that hath” (KJV, ASV, WEBSTER, DRC) vs “who has” (WEB) vs “who is having” (YLT) vs “has” (DARBY)
  • v12 [grammatical]: translates the phrasing for not possessing the Son, with one translation explicitly specifying 'God's Son' — “that hath not the” (KJV, ASV, WEBSTER, DRC) vs “who doesn’t have God’s” (WEB) vs “who is having” (YLT) vs “has” (DARBY)
  • v13 [grammatical]: translates the tense and preposition for having 'written to' — “written unto” (KJV, ASV) vs “to” (DARBY, WEBSTER) vs “have to” (WEB) vs “did write to” (YLT) vs “write to” (DRC)
  • v13 [grammatical]: relates to differences in word order and pronoun choice in the clause — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “life” (YLT)
  • v13 [grammatical]: translates the preposition for believing 'on' or 'in' the name — “on” (KJV, ASV, DARBY, WEBSTER) vs “in” (WEB, YLT, DRC)
  • v14 [lexical]: translates the term for assurance as 'boldness' or 'confidence' — “boldness which” (WEB, ASV, DARBY) vs “confidence that” (KJV, WEBSTER) vs “boldness” (YLT) vs “which” (DRC)
  • v14 [lexical]: translates the preposition for the direction of confidence as 'toward(s)' or 'in' — “toward” (WEB, ASV, YLT) vs “in” (KJV, WEBSTER) vs “towards” (DARBY, DRC)
  • v14 [grammatical]: translates the conditional phrase construction regarding asking — “if” (WEB, KJV, ASV, DARBY, WEBSTER) vs “anything” (YLT) vs “whatsoever” (DRC)
  • v14 [lexical]: (vv 14, 15) translates the verb as 'hears' or 'listens to' — “heareth” (KJV, ASV, WEBSTER, DRC) vs “listens to” (WEB) vs “doth hear” (YLT) vs “hears” (DARBY)
  • v15 [stylistic]: archaism versus modern formulation of 'whatever' — “whatsoever” (KJV, ASV, DARBY, DRC) vs “whatever” (WEB, YLT, WEBSTER)
  • v15 [lexical]: translates the term for things asked as 'petitions' or 'requests' — “which” (WEB, ASV, DARBY, DRC) vs “petitions that” (KJV, WEBSTER) vs “requests” (YLT)
  • v15 [lexical]: translates the verb for asking as 'asked', 'desired', or 'requested' — “have asked” (WEB, ASV, DARBY) vs “desired of” (KJV) vs “have requested from” (YLT) vs “from” (WEBSTER) vs “request” (DRC)
  • v16 [interpretive]: translates the condition as 'if any man see' or interprets via the Vulgate as 'he that knoweth' — “If any man see” (KJV, ASV) vs “anyone sees” (WEB) vs “one may” (YLT) vs “one” (DARBY) vs “shall” (WEBSTER) vs “He that knoweth” (DRC)
  • v16 [grammatical]: translates the action of committing a sin as a participle or infinitive/noun — “sinning” (WEB, ASV, YLT, DARBY) vs “sin” (KJV, WEBSTER) vs “to” (DRC)
  • v16 [lexical]: translates the preposition for a sin 'unto', 'to', or 'leading to' death — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEBSTER, DRC) vs “leading to” (WEB)
  • v16 [grammatical]: translates the instruction to ask as a future indicative or an imperative — “he shall” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “let him” (DRC)
  • v16 [grammatical]: translates the giving of life with an explicit subject 'God', a pronoun 'he', or as a passive construction — “God will” (WEB, ASV) vs “he shall give” (KJV, DARBY) vs “to” (YLT) vs “will” (WEBSTER) vs “life be given to” (DRC)
  • v17 [lexical]: translates the term for wrongdoing as 'unrighteousness' or 'iniquity' — “All unrighteousness” (WEB, KJV, ASV, YLT, WEBSTER) vs “Every” (DARBY) vs “iniquity” (DRC)
  • v18 [grammatical]: translates the present tense continuous action of sinning — “sinneth not” (KJV, ASV, WEBSTER, DRC) vs “doesn’t sin” (WEB) vs “doth sin” (YLT) vs “does sin” (DARBY)
  • v18 [interpretive]: translates the subject as a person ('he who is begotten/born') or interprets abstractly ('the generation') — “he that is begotten” (KJV, WEBSTER) vs “who was born” (WEB) vs “was” (ASV) vs “who was” (YLT) vs “has been” (DARBY) vs “the generation” (DRC)
  • v18 [textual]: reflects a textual variant between keeping oneself and being kept/preserved by him — “keepeth himself” (KJV, ASV, WEBSTER) vs “keeps” (WEB, DARBY) vs “doth keep” (YLT) vs “preserveth him” (DRC)
  • v18 [lexical]: translates the substantive adjective as 'the evil [one]' or 'that wicked [one]' — “the evil” (WEB, ASV, YLT) vs “that wicked” (KJV, WEBSTER) vs “the” (DARBY, DRC)
  • v18 [grammatical]: translates the negative verb phrase for touching — “toucheth him not” (KJV, ASV, WEBSTER, DRC) vs “doesn’t touch” (WEB) vs “doth touch him” (YLT) vs “does touch him” (DARBY)
  • v20 [stylistic]: archaism versus modern formulation of 'has' — “hath” (KJV, ASV, YLT, WEBSTER) vs “has” (WEB, DARBY) vs “he” (DRC)
  • v20 [grammatical]: translates the phrasing for 'the true [one]' or 'him who is true' — “him that is” (KJV, ASV, DARBY, WEBSTER) vs “who” (WEB, YLT) vs “the” (DRC)
  • v21 [lexical]: translates the verb as 'keep' or 'guard' — “keep” (WEB, KJV, DARBY, WEBSTER, DRC) vs “guard” (ASV, YLT)

배경 정보

원문. Greek (TAGNT, public-domain critical text). The provided text is the Greek Textus Receptus / late Byzantine tradition, notably containing the Comma Johanneum.

하나님의 이름: Theos (God).

참고되었으나 공통 견해에는 포함되지 않음

Academic textual-historical analysis

In its immediate context, 1 John 5 concludes a polemical tractate directed against secessionists from the Johannine community. The author reiterates the inseparable triad of right Christological belief, love for the community, and obedience to God's commandments (vv. 1-5). The central historical crux of the chapter is verses 6-8, asserting that Jesus Christ came 'by water and blood... not by water only.' Scholars widely read this as a refutation of an early proto-Gnostic or Cerinthian Christology. According to early heresiologists, Cerinthus taught that the divine Christ descended upon the human Jesus at his baptism (water) but departed before his crucifixion (blood). The author insists on the unity of the incarnate Son through both events. The concluding section introduces a distinction between 'sin not leading to death' and 'sin leading to death' (vv. 16-17). Rather than establishing a generalized system of moral theology, historical-critical exegesis understands the 'sin leading to death' as the specific, definitive apostasy of the secessionists—their denial of the incarnation and their severing of community fellowship. The chapter concludes with stark Johannine dualism, contrasting those born of God with a world lying in the power of the evil one (v. 19).

Jewish interpretation

Jewish tradition does not recognize 1 John 5—or any part of the New Testament—as Scripture. When modern Jewish historians and biblical scholars read this chapter, they approach it as a late first-century historical document reflecting the theology of a developing sectarian community. The text illustrates a period when early Christianity was erecting rigid theological boundaries—insisting on the confession of Jesus as the Son of God (v. 5) and viewing the outside world as lying under the power of the evil one (v. 19)—which contributed to the definitive parting of the ways between nascent Christianity and Rabbinic Judaism.

Latter-day Saint

In its immediate epistolary setting, this chapter concludes the letter by synthesizing the author's core tests of true fellowship: believing Jesus is the Christ, loving God, and keeping His commandments. The text insists that keeping commandments is an expression of love, not a grievance or burden (v. 3). It appeals to divine testimony—the Spirit, the water, and the blood (vv. 6-8)—to assure believers of eternal life in the Son. It also provides practical instructions on confidence in prayer and intercession, drawing a sharp distinction between a 'sin not unto death' and a 'sin unto death' (vv. 16-17), while reaffirming that those born of God do not remain in the grip of the evil one.

Jehovah's Witnesses

In its original setting, 1 John 5 is read as the apostle John's concluding pastoral instruction to early Christians, aiming to solidify their faith in Jesus as the Christ and the Son of God. John outlines the practical evidences of being 'born from God': loving God, keeping His commandments without finding them burdensome, and overcoming the world through faith. He reassures believers of the certainty of eternal life, provides guidance on praying in harmony with God's will, and draws a sharp, binary distinction between the community of believers protected by God and the surrounding world which is entirely under the control of the wicked one.

NCB가 내린 번역 선택(37)
  • v1: the one who begot ... the one who has been begotten — Preserves the cognate structural wordplay and literal meaning of the aorist and perfect participles.
  • v1: Everyone who believes — Accurately reflects the definite article and quantifier without resorting to archaism.
  • v1: has been born of God — Accurately reflects the perfect tense of the verb.
  • v2: By this — Provides a modern idiomatic phrasing for this instrumental expression.
  • v2: Flatten the chiasm for natural English word order — A strict word-for-word rendering of the chiasm disrupts contemporary English syntax too severely.
  • v3: the love — Standard lexical equivalent that fits the context of loving God.
  • v3: burdensome — Contemporary English equivalent for a command that is difficult to bear.
  • v4: everything that has been born — Accurately renders the neuter substantive participle in contemporary English.
  • v4: overcomes ... has overcome — Translates the present and aorist verbs into natural English tenses while maintaining the root wordplay.
  • v5: the one overcoming — Preserves the substantive participle that carries over conceptually from the preceding verse.
  • v6: the one who came through water and blood — Uses 'through' as the precise translation of the preposition 'dia' in this context, leaving open sacramental and historical interpretations.
  • v6: in the water ... in the water and in the blood — Translates the preposition 'en' literally to preserve the source-text repetition structure.
  • v6: the Spirit — Capitalizes to reflect the identity of the Holy Spirit as the divine witness, removing ambiguity.
  • v7: Include the Johannine Comma — Follows the explicit wording of the provided source-language text, despite historical-critical exegesis recognizing it as a later interpolation.
  • v8: the three — Accurately reflects the definite article without introducing a demonstrative pronoun.
  • v8: agree as one — Provides an idiomatic rendering of 'eis to hen' that conveys their unified testimony.
  • v9: has testified — Maintains consistency with 'testimony' as the chosen translation for the cognate noun.
  • v10: in the Son — Contemporary idiom for belief directed toward someone.
  • v10: in himself — Accurately translates the reflexive pronoun.
  • v10: testimony ... believed in the testimony — Consistently renders the cognates of 'martyria' to preserve source-text repetition.
  • v11: God gave us eternal life — Translates the aorist verb naturally without archaism or rigid prepositional phrasing.
  • v12: the one who does not have the Son of God does not have the life — Preserves the definite article before 'life' and mirrors the structure of the preceding clause to complete the inclusio.
  • v13: and that to the ones believing — Translates the anacoluthon of the explicitly provided Greek text literally, retaining the dative plural participle rather than harmonizing it to a subjunctive verb.
  • v14: boldness — Conveys the freedom and outspokenness inherent in the Greek term.
  • v14: toward him — Accurately renders the directional preposition 'pros'.
  • v15: which we have asked from him — Maintains consistency with 'ask' for the cognate verb earlier in the verse.
  • v16: If anyone sees — Directly translates the conditional clause from the Greek without adopting the interpretive gloss found in the Vulgate.
  • v16: sinning a sin — Preserves the present participle and cognate structure of the Greek text.
  • v16: leading to death — Clarifies the directional preposition 'pros' in contemporary English without preemptively resolving the theological dispute over the nature of the sin.
  • v17: unrighteousness — Standard lexical equivalent that directly contrasts with righteousness.
  • v18: everyone who has been born ... the one who was begotten — Distinguishes the perfect and aorist participles to reflect the exact nuance of the source text.
  • v18: keeps himself — Translates the reflexive pronoun 'heauton' of the provided text, avoiding the textual variant where the Son preserves the believer.
  • v18: the evil one — Provides a standard contemporary rendering of the substantive adjective.
  • v19: the evil one — Maintains consistency with the substantive adjective in the previous verse to preserve the definite-article pattern.
  • v20: has come — Updates the archaic phrasing to modern English.
  • v20: the true one — Accurately renders the masculine substantive adjective without adding interpretative nouns not present in the Greek.
  • v21: guard — Stronger verb that accurately conveys the protective, watchful action demanded by the context.
알아두어야 할 한계점
  • 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.

단계별 전체 작업 과정 보기 → · Oct 12, 2026에 AI로 생성됨, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)