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요한복음 1

번역본 7개 · 12개의 전통을 통해 읽기 · 영상, 노래, 동화.

NCB · 새 컨센서스 성경

1In the beginning was the Word, and the Word was with God, and the Word was God. 2This one was in the beginning with God. 3All things came to be through him, and without him not even one thing came to be that has come to be. 4In him was life, and the life was the light of humanity, 5and the light shines in the darkness, and the darkness did not overcome it. 6There came a man sent from God, whose name was John. 7This one came for a witness, that he might witness about the light, so that all might believe through him. 8That one was not the light, but came that he might witness about the light. 9The true light, which enlightens every person, was coming into the world. 10He was in the world, and the world came to be through him, and the world did not know him. 11He came to his own domain, and his own people did not receive him. 12But as many as received him, to them he gave the right to become children of God, to those believing in his name, 13who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God. 14And the Word became flesh and tabernacled among us, and we gazed upon his glory, glory as of the one and only from the Father, full of grace and truth. 15John testifies about him and has cried out, saying, "This was he of whom I said, 'The one coming after me has come to be before me, because he was before me.'" 16Because from his fullness we all received, and grace in place of grace. 17Because the law was given through Moses; grace and truth came to be through Jesus Christ. 18No one has ever seen God; the one and only God, who is in the bosom of the Father, that one has declared him. 19And this is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem, so that they might ask him, "Who are you?" 20And he confessed and did not deny, and he confessed, "I am not the Christ." 21And they asked him, "What then? Are you Elijah?" And he says, "I am not." "Are you the prophet?" And he answered, "No." 22They said therefore to him, "Who are you? so that we may give an answer to those sending us. What do you say about yourself?" 23He said, "I am a voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said." 24And the sent ones were from the Pharisees. 25And they asked him and said to him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?" 26John answered them, saying, "I baptize in water; but in your midst stands one whom you do not know, 27he is the one coming after me, who has come to be before me; of whom I am not worthy that I might untie the strap of his sandal." 28These things came to be in Bethany beyond the Jordan, where John was baptizing. 29On the morrow, John sees Jesus coming to him and says, "Look, the Lamb of God, the one taking away the sin of the world. 30This one is he about whom I said, 'After me comes a man who has come to be before me, because he was before me.' 31And I did not know him, but so that he might be revealed to Israel, because of this I came baptizing in water." 32And John testified, saying, "I have gazed upon the Spirit descending as a dove out of heaven, and it remained on him. 33And I did not know him, but he who sent me to baptize in water, that one said to me, 'Upon whomever you see the Spirit descending and remaining on him, this one is the one baptizing in the Holy Spirit.' 34And I have seen and I have testified that this one is the Son of God." 35On the morrow again, John was standing, and two of his disciples. 36And looking at Jesus walking, he says, "Look, the Lamb of God." 37And the two disciples heard him speaking, and they followed Jesus. 38And Jesus turning and gazing upon them following, says to them, "What do you seek?" And they said to him, "Rabbi" (which is said, being translated, Teacher), "where are you staying?" 39He says to them, "Come and see." They came therefore and saw where he was staying, and they stayed with him that day; it was about the tenth hour. 40Andrew, the brother of Simon Peter, was one of the two who heard from John and followed him. 41This one first finds his own brother Simon and says to him, "We have found the Messiah" (which is, being translated, Christ). 42And he led him to Jesus. Looking at him, Jesus said, "You are Simon the son of John; you will be called Cephas" (which is translated Peter). 43On the morrow, he wanted to go out into Galilee, and he finds Philip. And Jesus says to him, "Follow me." 44Now Philip was from Bethsaida, out of the city of Andrew and Peter. 45Philip finds Nathanael and says to him, "We have found him of whom Moses in the law, and the prophets, wrote: Jesus the son of Joseph, the one from Nazareth." 46And Nathanael said to him, "Can any good thing be out of Nazareth?" Philip says to him, "Come and see." 47Jesus saw Nathanael coming to him and says about him, "Look, truly an Israelite in whom there is no deceit." 48Nathanael says to him, "From where do you know me?" Jesus answered and said to him, "Before Philip called you, while you were under the fig tree, I saw you." 49Nathanael answered him and says, "Rabbi, you are the Son of God, you are the King of Israel." 50Jesus answered and said to him, "Because I said to you that I saw you underneath the fig tree, you believe? You will see greater things than these." 51And he says to him, "Amen, amen, I say to you all, you will see the heaven opened, and the angels of God ascending and descending upon the Son of Man."

사람이 번역한 것이 아닌, AI가 생성한 번역입니다. 요한복음 1을(를) 새 컨센서스 성경에서 읽으십시오 →

보기 & 듣기

요한복음 1장

영원한 말씀이 육신이 되시고, 세례 요한이 그 빛을 증언하며, 첫 제자들이 와서 보라고 부르심을 받는다.

The New Consensus Bible text of 요한복음 1, read aloud over the chapter’s eight scenes. The words appear below as they are read.

영상, 삽화, 노래는 이 장의 컨센서스를 바탕으로 AI가 생성한 것이며, 어떤 전통도 승인한 묘사가 아닙니다.

전통 간 동의하는 부분

Broadly, the title "Lamb of God" is invoked liturgically during the Eucharist to confess Christ's presence and sin-bearing sacrifice. Several traditions affirm that the Logos is pre-existent, uncreated, and consubstantial with the Father, and that the Word becoming flesh establishes the hypostatic union of two distinct natures within the one person of Christ. Some traditions further highlight the disciples' invitation to "come and see" as a template for relational evangelism, or understand the… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →

대부분이 동의하나 전부는 아님

  • The title 'Lamb of God' is invoked liturgically during the Eucharist to confess Christ's presence and sin-bearing sacrifice. (5 affirm)

전통 간 차이가 있는 부분

  • The Word becoming flesh means the Word united humanity to Himself in a single, undivided incarnate nature.

    oriental-orthodox: AFFIRM; lutheran: DENY

  • The Word becoming flesh signifies that Christ possessed celestial flesh completely untainted by human generation.

    anabaptist: QUALIFY

  • The light that enlightens everyone represents universal prevenient grace that enables all humanity to freely respond to God.

    reformed: DENY; methodist: AFFIRM

  • The distinction between the Law given by Moses and the grace given in Christ establishes a sharp hermeneutical break between the Law's demands and the Gospel's free grace.

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

  • The spiritual birth 'not of the will of man' explicitly excludes human free will, demonstrating that regeneration is entirely monergistic.

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

  • The right to become children of God is received by faith alone, entirely apart from human merit.

    lutheran: AFFIRM; reformed: AFFIRM; restorationist: DENY

  • Belief in Jesus provides the right to become children of God, a process consummated through obedient water baptism.

    baptist: DENY; restorationist: AFFIRM

  • The baptism with the Holy Spirit is a distinct, empowering experience for missiological ministry separate from the new birth.

    pentecostal: AFFIRM; restorationist: DENY

  • The baptism with the Holy Spirit was a unique, non-normative miraculous event limited to the Apostolic era.

    pentecostal: DENY; restorationist: AFFIRM

  • The Spirit descending and remaining on Jesus provides a christological paradigm for how believers are anointed for miraculous ministry.

    pentecostal: AFFIRM; restorationist: DENY

각 전통이 읽는 방식

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

Catholic

John 1 functions as a theological overture, introducing the pre-existent Word (Logos) who is both distinct from and identical to God, and who orchestrates creation. The narrative moves from eternity into history through the witness of John the Baptist, who serves to herald the Light. The Incarnation brings a transition from the Mosaic law to the fullness of grace and truth. The gathering of the first disciples showcases a sequence of recognitions, assigning Jesus various Messianic titles (Lamb of God, Rabbi, Messiah, King of Israel) that culminate in His self-identification as the Son of Man, the definitive mediator between heaven and earth through a typological fulfillment of Jacob's ladder. Reception: The Catholic communion reads this chapter as the bedrock of Trinitarian and Christological dogma. The early ecumenical councils (Nicaea, Ephesus, Chalcedon) relied heavily on verses 1 and 14 to articulate consubstantiality and the hypostatic union. In the Eastern Catholic tradition, Cyril of Alexandria’s 'Commentary on John' emphasizes verse 12 as the foundation for theosis (deification), teaching that the Word assumed humanity so humans might partake in the divine nature. The Latin tradition, notably through Augustine’s 'Tractates on the Gospel of John', leans on verses 16-17 to develop a theology of primary, unmerited grace superseding the Law. Thomas Aquinas’s 'Commentary on the Gospel of St. John' synthesizes these threads, detailing how the Word made flesh accomplishes both the revelation of truth and the grace of divine adoption. Furthermore, Catholic ecclesiology sees the renaming of Simon to Cephas (Rock) in verse 42 as a primary scriptural warrant for Petrine primacy, a reading formally codified by the First Vatican Council in 'Pastor Aeternus'.

Eastern Orthodox

The Evangelist introduces the eternal Word (Logos) who is with God and is God, active in creation and bringing life and light to humanity. The narrative transitions from the cosmic origins of the Word to His historical incarnation, highlighting the witness of John the Baptist (the Forerunner) who identifies Jesus as the Lamb of God and the Son of God, which immediately catalyzes the gathering of the first disciples. Reception: The Eastern Orthodox tradition views the Prologue of John as the bedrock of its Triadology and Christology, heavily drawn upon during the Ecumenical Councils. John Chrysostom, in his 'Homilies on the Gospel of St. John', vigorously defends the eternal, uncreated nature of the Word (John 1:1-3) against Arian subordinationism, insisting on the co-eternity and consubstantiality of the Word with the Father. Cyril of Alexandria, in his 'Commentary on John', centers on verse 14 ('the Word became flesh') to articulate the hypostatic union—the eternal Logos assuming full human nature without severing His divine nature. Cyril also emphasizes verse 12 ('right to become children of God') as the scriptural foundation for theosis, teaching that humanity is deified through participation in the incarnate Word. Furthermore, John of Damascus, in 'An Exact Exposition of the Orthodox Faith', highlights verse 18 ('No one has seen God at any time') to underscore the apophatic mystery of God's essence, affirming that the Father's essence remains entirely inaccessible and is known only through the revelation of the Son.

Oriental Orthodox

The opening chapter establishes the foundational theology of the Gospel, beginning with a prologue that declares the eternal pre-existence of the Word (Logos), His distinct relationship with God, His identity as God, and His agency in the creation of all things (vv. 1-3). This Word enters the created world as light and life, granting those who receive Him the right to become children of God (vv. 4-13). The prologue climaxes with the incarnation: the Word becoming flesh to dwell among humanity, revealing the Father's glory, grace, and truth (vv. 14-18). The narrative then shifts to the testimony of John the Baptist, who explicitly denies being the Christ, identifies himself as a preparatory voice, and points to Jesus as the pre-existent 'Lamb of God' who bears the sin of the world and baptizes with the Holy Spirit (vv. 19-34). The chapter concludes with the gathering of the first disciples, who rapidly recognize Jesus through various Christological titles: Rabbi, Messiah, Son of God, and King of Israel (vv. 35-51). Reception: Within the Oriental Orthodox tradition, John 1 is the paramount scriptural anchor for its defining Christological and soteriological doctrines. Verse 14 ('The Word became flesh') is the absolute center of the communion's defense of the 'miaphysite' (one nature) Christology. Cyril of Alexandria forcefully weaponized this verse against Nestorianism, insisting that the text says the Word 'became' flesh, not that He merely 'assumed' a man or 'dwelled' in a human person. For Cyril, this indicates a hypostatic union resulting in 'one incarnate nature of God the Word' (mia physis tou theou logou sesarkomene), where the flesh becomes life-giving precisely because it is the Word's very own flesh. Severus of Antioch built upon this, maintaining that the union described in verse 14 occurs out of two natures forming one unique subject without mingling, confusion, or alteration. Athanasius of Alexandria provided the soteriological framework for this reading, linking the Word's role as the agent of original creation (vv. 1-3) to His role in re-creation (v. 14): only the Creator could vanquish corruption, and the Word took flesh specifically to grant humanity the power to become 'children of God' (v. 12) through grace.

9개의 다른 전통에서도 이 장을 읽습니다.

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모든 번역본

7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.

WEB · World English Bible

1In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made through him. Without him, nothing was made that has been made. 4In him was life, and the life was the light of men. 5The light shines in the darkness, and the darkness hasn’t overcome it. 6There came a man sent from God, whose name was John. 7The same came as a witness, that he might testify about the light, that all might believe through him. 8He was not the light, but was sent that he might testify about the light. 9The true light that enlightens everyone was coming into the world. 10He was in the world, and the world was made through him, and the world didn’t recognize him. 11He came to his own, and those who were his own didn’t receive him. 12But as many as received him, to them he gave the right to become God’s children, to those who believe in his name: 13who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth. 15John testified about him. He cried out, saying, “This was he of whom I said, ‘He who comes after me has surpassed me, for he was before me.’” 16From his fullness we all received grace upon grace. 17For the law was given through Moses. Grace and truth were realized through Jesus Christ. 18No one has seen God at any time. The only born Son, who is in the bosom of the Father, has declared him. 19This is John’s testimony, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20He declared, and didn’t deny, but he declared, “I am not the Christ.” 21They asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” 22They said therefore to him, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?” 23He said, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.” 24The ones who had been sent were from the Pharisees. 25They asked him, “Why then do you baptize if you are not the Christ, nor Elijah, nor the prophet?” 26John answered them, “I baptize in water, but among you stands one whom you don’t know. 27He is the one who comes after me, who is preferred before me, whose sandal strap I’m not worthy to loosen.” 28These things were done in Bethany beyond the Jordan, where John was baptizing. 29The next day, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30This is he of whom I said, ‘After me comes a man who is preferred before me, for he was before me.’ 31I didn’t know him, but for this reason I came baptizing in water, that he would be revealed to Israel.” 32John testified, saying, “I have seen the Spirit descending like a dove out of heaven, and it remained on him. 33I didn’t recognize him, but he who sent me to baptize in water said to me, ‘On whomever you will see the Spirit descending and remaining on him is he who baptizes in the Holy Spirit.’ 34I have seen and have testified that this is the Son of God.” 35Again, the next day, John was standing with two of his disciples, 36and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!” 37The two disciples heard him speak, and they followed Jesus. 38Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?” 39He said to them, “Come and see.” They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 40One of the two who heard John and followed him was Andrew, Simon Peter’s brother. 41He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ ). 42He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter). 43On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” 44Now Philip was from Bethsaida, the city of Andrew and Peter. 45Philip found Nathanael, and said to him, “We have found him of whom Moses in the law and also the prophets, wrote: Jesus of Nazareth, the son of Joseph.” 46Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.” 47Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!” 48Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!” 50Jesus answered him, “Because I told you, ‘I saw you underneath the fig tree,’ do you believe? You will see greater things than these!” 51He said to him, “Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

KJV · King James Version

1In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made by him; and without him was not any thing made that was made. 4In him was life; and the life was the light of men. 5And the light shineth in darkness; and the darkness comprehended it not. 6There was a man sent from God, whose name was John. 7The same came for a witness, to bear witness of the Light, that all men through him might believe. 8He was not that Light, but was sent to bear witness of that Light. 9That was the true Light, which lighteth every man that cometh into the world. 10He was in the world, and the world was made by him, and the world knew him not. 11He came unto his own, and his own received him not. 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 15John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 16And of his fulness have all we received, and grace for grace. 17For the law was given by Moses, but grace and truth came by Jesus Christ. 18No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. 19And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? 20And he confessed, and denied not; but confessed, I am not the Christ. 21And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. 22Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 23He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. 24And they which were sent were of the Pharisees. 25And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? 26John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; 27He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. 28These things were done in Bethabara beyond Jordan, where John was baptizing. 29The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34And I saw, and bare record that this is the Son of God. 35Again the next day after John stood, and two of his disciples; 36And looking upon Jesus as he walked, he saith, Behold the Lamb of God! 37And the two disciples heard him speak, and they followed Jesus. 38Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? 39He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. 40One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother. 41He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 42And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. 43The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44Now Philip was of Bethsaida, the city of Andrew and Peter. 45Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 46And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! 48Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. 49Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. 50Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

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의미를 바꾸는 차이점(95)
  • v2 [grammatical]: (vv 2, 7) choice of demonstrative or personal pronoun — “The same” (WEB, KJV, ASV, WEBSTER, DRC) vs “this one” (YLT) vs “He” (DARBY)
  • v3 [lexical]: translation of the verb for creation/happening — “through” (WEB, ASV, YLT) vs “were made by” (KJV, WEBSTER, DRC) vs “received being through” (DARBY)
  • v5 [lexical]: translation of the verb for comprehending or overcoming — “comprehended it not” (KJV, WEBSTER) vs “apprehended” (ASV, DARBY) vs “hasn’t overcome” (WEB) vs “did perceive it” (YLT) vs “did comprehend it” (DRC)
  • v6 [lexical]: translation of 'egeneto' (was vs came) — “was” (KJV, DARBY, WEBSTER, DRC) vs “came” (WEB, ASV, YLT)
  • v6 [grammatical]: relative pronoun vs possessive pronoun — “whose” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “his” (DARBY)
  • v8 [grammatical]: definite article vs demonstrative pronoun — “the” (WEB, ASV, YLT, DARBY, DRC) vs “that” (KJV, WEBSTER)
  • v10 [grammatical]: preposition indicating agency or means — “was made by him” (KJV, WEBSTER, DRC) vs “through” (WEB, ASV) vs “through him” (YLT) vs “had its being through” (DARBY)
  • v10 [lexical]: (vv 10, 33) translation of knowing vs recognizing — “knew him not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t recognize” (WEB) vs “did know him” (YLT)
  • v11 [grammatical]: preposition indicating direction — “to” (WEB, YLT, DARBY, WEBSTER) vs “He came unto” (KJV, ASV, DRC)
  • v11 [lexical]: translation of receiving — “received him not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t receive” (WEB) vs “people did receive him” (YLT)
  • v12 [grammatical]: phrasing of 'those who believe' — “them that believe on” (KJV, ASV, WEBSTER) vs “those who in” (WEB) vs “those believing in” (YLT) vs “those” (DARBY) vs “in” (DRC)
  • v13 [grammatical]: relative pronoun and tense of 'born' — “who” (WEB, ASV, YLT, WEBSTER) vs “Which were born” (KJV) vs “who have been” (DARBY) vs “Who are” (DRC)
  • v13 [grammatical]: article vs possessive construction for flesh — “the” (WEB, KJV, ASV, WEBSTER, DRC) vs “a” (YLT) vs “flesh's” (DARBY)
  • v13 [grammatical]: article vs possessive construction for man — “the” (WEB, KJV, ASV, WEBSTER, DRC) vs “a” (YLT) vs “man's” (DARBY)
  • v14 [lexical]: translation of 'egeneto' (became vs was made) — “became” (WEB, ASV, YLT, DARBY) vs “was made” (KJV, WEBSTER, DRC)
  • v14 [lexical]: translation of 'dwelt' or 'tabernacled' — “dwelt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “lived” (WEB) vs “did tabernacle” (YLT)
  • v14 [lexical]: translation of the verb for seeing or contemplating — “beheld” (KJV, ASV, YLT, WEBSTER) vs “saw” (WEB, DRC) vs “have contemplated” (DARBY)
  • v15 [lexical]: (vv 15, 32) translation of bearing witness vs testifying — “beareth” (ASV, DRC) vs “testified about” (WEB) vs “bare witness of” (KJV) vs “doth testify concerning” (YLT) vs “bears” (DARBY) vs “testified concerning” (WEBSTER)
  • v15 [grammatical]: tense and addition of 'out' to crying — “and cried” (KJV, WEBSTER) vs “He out” (WEB) vs “crieth” (ASV) vs “hath” (YLT) vs “he has” (DARBY) vs “crieth out” (DRC)
  • v15 [stylistic]: said vs spoke — “said” (WEB, ASV, YLT, DARBY) vs “spoke” (WEBSTER, DRC) vs “spake” (KJV)
  • v15 [grammatical]: relative pronoun and verb tense for coming — “that cometh” (KJV, ASV, WEBSTER) vs “who comes” (WEB) vs “who” (YLT) vs “comes” (DARBY) vs “shall come” (DRC)
  • v15 [lexical]: translation of being preferred or surpassing — “is preferred before” (KJV, DARBY, WEBSTER, DRC) vs “has surpassed” (WEB) vs “become” (ASV) vs “coming hath come” (YLT)
  • v15 [lexical]: translation of the conjunction (for vs because) — “for” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “because” (DRC)
  • v16 [textual]: textual variant reading 'and' vs 'for' — “And of” (KJV, WEBSTER, DRC) vs “For” (ASV, DARBY) vs “From” (WEB) vs “out” (YLT)
  • v16 [grammatical]: phrasing of 'we all received' — “all” (WEB, ASV, WEBSTER) vs “all have” (DARBY, DRC) vs “received and” (KJV) vs “all receive” (YLT)
  • v16 [lexical]: translation of the preposition 'anti' — “for” (KJV, ASV, WEBSTER, DRC) vs “upon” (WEB, DARBY) vs “over-against” (YLT)
  • v17 [lexical]: translation of 'egeneto' (came vs realized) — “came by” (KJV, WEBSTER, DRC) vs “through” (ASV, YLT) vs “were realized through” (WEB) vs “subsists through” (DARBY)
  • v18 [lexical]: translation of 'oudeis' (no man vs no one) — “man hath” (KJV, ASV, WEBSTER, DRC) vs “one has” (WEB, DARBY) vs “one ever” (YLT)
  • v18 [lexical]: translation of 'monogenes' (only begotten vs only born) — “only begotten” (KJV, ASV, YLT, WEBSTER, DRC) vs “born” (WEB) vs “only-begotten” (DARBY)
  • v18 [grammatical]: relative pronoun choice (who vs which) — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
  • v18 [grammatical]: tense of the verb 'declared' — “he hath declared him” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “did declare” (YLT)
  • v19 [lexical]: translation of 'martyria' (witness vs testimony) — “testimony” (YLT, WEBSTER, DRC) vs “witness” (ASV, DARBY) vs “John’s testimony” (WEB) vs “the record of John” (KJV)
  • v19 [stylistic]: (vv 19, 48) archaic vs modern second person pronoun — “art thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “are you” (WEB)
  • v20 [lexical]: translation of 'confessed' vs 'declared' — “confessed” (KJV, ASV, YLT, WEBSTER, DRC) vs “declared” (WEB) vs “acknowledged” (DARBY)
  • v20 [grammatical]: phrasing of the double confession and denial — “denied not but confessed” (KJV, WEBSTER) vs “didn’t deny he declared” (WEB) vs “and he” (ASV) vs “did deny and” (YLT) vs “and acknowledged” (DARBY) vs “did deny and he” (DRC)
  • v21 [stylistic]: archaic vs modern phrasing and spelling of Elijah — “Art thou Elias And” (KJV, DARBY, DRC) vs “Elijah” (ASV, YLT, WEBSTER) vs “Are you Elijah” (WEB)
  • v22 [grammatical]: placement of conjunction and preposition — “said therefore to” (WEB, DARBY) vs “said therefore” (ASV, DRC) vs “unto” (KJV) vs “said then to” (YLT) vs “to” (WEBSTER)
  • v23 [lexical]: translation of the word for way/path — “way” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “path” (DARBY)
  • v23 [stylistic]: word order and spelling of Isaiah — “Isaiah” (WEB, ASV, YLT) vs “said” (KJV, WEBSTER, DRC) vs “Esaias” (DARBY)
  • v24 [grammatical]: translation of the preposition 'ek' (of vs from) — “were of” (KJV, YLT, WEBSTER, DRC) vs “from” (WEB, ASV) vs “from among” (DARBY)
  • v25 [stylistic]: archaic vs modern word order for questioning — “baptizest thou then” (KJV, WEBSTER) vs “dost thou baptize” (YLT, DRC) vs “do you baptize” (WEB) vs “then” (ASV) vs “baptisest” (DARBY)
  • v25 [grammatical]: verb mood and archaic vs modern pronouns — “art” (ASV, YLT, DARBY, WEBSTER) vs “thou be” (KJV, DRC) vs “you are” (WEB)
  • v25 [lexical]: translation of the negative conjunctions — “Elijah nor the” (WEB, YLT) vs “nor the” (DARBY, DRC) vs “nor Elias neither that” (KJV) vs “Elijah neither the” (ASV) vs “Elijah” (WEBSTER)
  • v26 [grammatical]: (vv 26, 33) translation of the preposition 'en' (in vs with water) — “baptize with” (KJV, YLT, WEBSTER, DRC) vs “in” (WEB, ASV) vs “baptise” (DARBY)
  • v28 [lexical]: translation of 'egeneto' (were done vs came to pass) — “were done” (WEB, KJV, ASV, WEBSTER, DRC) vs “came to pass” (YLT) vs “took place” (DARBY)
  • v28 [textual]: textual variant: Bethany vs Bethabara — “Bethany the” (WEB, ASV) vs “Bethabara beyond” (KJV, WEBSTER) vs “the” (YLT) vs “Bethany across the” (DARBY) vs “Bethania the” (DRC)
  • v29 [textual]: textual variant including or omitting 'John' as explicit subject — “next day John seeth” (KJV, WEBSTER) vs “he saw” (WEB) vs “morrow he” (ASV) vs “morrow” (YLT) vs “morrow he sees” (DARBY) vs “saw” (DRC)
  • v29 [stylistic]: (vv 29, 33, 42, 46) to vs unto — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
  • v29 [lexical]: (vv 29, 47) translation of the interjection 'Behold' or 'Lo' — “saith Behold” (KJV, ASV, WEBSTER) vs “said” (WEB) vs “Lo” (YLT) vs “says” (DARBY) vs “he” (DRC)
  • v29 [grammatical]: relative pronoun for taking away sin — “who takes” (WEB, DARBY) vs “which taketh” (KJV) vs “that” (ASV) vs “who is taking” (YLT) vs “who” (WEBSTER) vs “behold him who” (DRC)
  • v30 [grammatical]: preposition indicating 'concerning' or 'of' — “of” (WEB, KJV, ASV, WEBSTER, DRC) vs “concerning” (YLT) vs “it is” (DARBY)
  • v30 [stylistic]: archaic vs modern verb forms for coming — “cometh” (KJV, ASV, WEBSTER) vs “comes” (WEB) vs “doth come” (YLT) vs “who takes” (DARBY) vs “there” (DRC)
  • v30 [lexical]: translation of the phrase describing the man coming after — “who” (WEB, WEBSTER, DRC) vs “man which is preferred” (KJV) vs “who become” (ASV) vs “who hath come” (YLT) vs “place” (DARBY)
  • v30 [lexical]: translation of 'hoti' (for vs because) — “for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY, DRC)
  • v31 [stylistic]: word order and phrasing of negation — “knew” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “didn’t know” (WEB)
  • v31 [grammatical]: modal verb choice (should, might, would) — “should” (KJV, ASV, WEBSTER) vs “might” (YLT, DARBY) vs “would” (WEB) vs “may” (DRC)
  • v31 [lexical]: translation of being made manifest vs revealed — “made manifest to” (KJV, ASV, WEBSTER) vs “manifested” (YLT, DARBY) vs “revealed” (WEB) vs “in” (DRC)
  • v32 [lexical]: (vv 32, 38) translation of seeing vs beholding — “saw” (KJV, WEBSTER, DRC) vs “have seen” (WEB, YLT) vs “have beheld” (ASV) vs “beheld” (DARBY)
  • v32 [lexical]: translation of 'meno' (abode vs remained) — “it abode upon” (KJV, ASV, DARBY, WEBSTER) vs “remained on” (WEB, YLT) vs “he remained” (DRC)
  • v33 [grammatical]: (vv 33, 40) relative pronoun choice — “who” (WEB, YLT, DARBY, DRC) vs “that” (KJV, ASV, WEBSTER)
  • v33 [grammatical]: phrasing of 'upon whomsoever' — “Upon whom thou shalt” (KJV, DARBY, WEBSTER) vs “On whomever you will” (WEB) vs “whomsoever” (ASV) vs “On whomsoever mayest” (YLT) vs “He” (DRC)
  • v33 [lexical]: translation of 'meno' (remaining vs abiding) — “remaining on” (WEB, KJV, YLT, WEBSTER) vs “abiding upon” (ASV) vs “abiding” (DARBY) vs “upon” (DRC)
  • v33 [grammatical]: phrasing of the one who baptizes — “who baptizes in” (WEB) vs “which baptizeth with” (KJV) vs “that in” (ASV) vs “who is baptizing” (YLT) vs “it is who baptises” (DARBY) vs “who” (WEBSTER) vs “it is that” (DRC)
  • v33 [lexical]: translation of 'pneuma' (Spirit vs Ghost) — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
  • v34 [grammatical]: verb tense (perfect vs past for seeing) — “have seen” (WEB, ASV, YLT, DARBY) vs “saw” (KJV, WEBSTER, DRC)
  • v34 [lexical]: translation of bearing record vs testifying — “have testified” (WEB, YLT) vs “bare record” (KJV) vs “have borne witness” (ASV) vs “borne witness” (DARBY) vs “bore testimony” (WEBSTER) vs “I gave testimony” (DRC)
  • v36 [grammatical]: (vv 36, 42) participle vs finite verb for looking — “looking upon” (KJV, WEBSTER) vs “he looked at” (WEB) vs “he looked” (ASV) vs “having looked on” (YLT) vs “at” (DARBY) vs “beholding” (DRC)
  • v37 [grammatical]: infinitive vs participle for speaking — “speak” (WEB, KJV, ASV, WEBSTER, DRC) vs “speaking” (YLT, DARBY)
  • v38 [grammatical]: participle vs finite verb for turning — “turned” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “turning” (DRC)
  • v38 [stylistic]: (vv 38, 43) phrasing of 'says to' — “and saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “said to” (WEB) vs “says to” (DARBY) vs “him to” (DRC)
  • v38 [lexical]: translation of the verb for seeking or looking for — “And” (ASV, YLT, DARBY) vs “seek ye They” (KJV, WEBSTER) vs “are you looking for” (WEB) vs “you Who” (DRC)
  • v38 [grammatical]: inclusion of indirect object pronoun — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto him” (KJV, ASV) vs “to them” (YLT)
  • v38 [interpretive]: translation of 'Rabbi' (Teacher vs Master) — “Teacher” (WEB, ASV, YLT) vs “Master” (KJV, WEBSTER, DRC) vs “signifies Teacher” (DARBY)
  • v38 [lexical]: translation of 'meno' (dwelling vs staying) — “dwellest thou” (KJV, WEBSTER, DRC) vs “abidest” (ASV, DARBY) vs “are you staying” (WEB) vs “remainest” (YLT)
  • v39 [stylistic]: (vv 39, 41, 45, 46, 48, 51) says to vs said to — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v39 [textual]: textual variant including 'therefore' vs simple past — “came” (WEB, KJV, YLT, WEBSTER, DRC) vs “therefore” (ASV) vs “went therefore” (DARBY)
  • v39 [lexical]: translation of 'meno' (abode vs stayed) — “dwelt and abode” (KJV, WEBSTER) vs “abode they” (ASV, DARBY) vs “was staying they stayed” (WEB) vs “doth remain” (YLT) vs “and they stayed” (DRC)
  • v41 [stylistic]: word order and verb tense for finding — “He first findeth” (KJV, WEBSTER) vs “first” (ASV, DRC) vs “found” (WEB) vs “this one doth find” (YLT) vs “finds” (DARBY)
  • v42 [lexical]: translation of bringing vs leading — “brought” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “led” (DARBY)
  • v42 [textual]: textual variant for the name of Simon's father — “Jona thou shalt” (KJV, WEBSTER, DRC) vs “Jonas” (YLT, DARBY) vs “Jonah You shall” (WEB) vs “John” (ASV)
  • v43 [lexical]: translation of going forth vs going out — “forth into” (KJV, ASV, DARBY, WEBSTER, DRC) vs “out” (WEB) vs “to” (YLT)
  • v43 [grammatical]: explicit vs implicit subject (Jesus vs he) — “he” (ASV, YLT, DRC) vs “findeth” (KJV, WEBSTER) vs “he found” (WEB) vs “Jesus finds” (DARBY)
  • v44 [lexical]: translation of the conjunction (now vs and) — “Now” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY)
  • v44 [grammatical]: translation of preposition (from vs of) — “from” (WEB, ASV, YLT, DARBY) vs “of” (KJV, WEBSTER, DRC)
  • v45 [grammatical]: historical present vs past tense for finding — “findeth” (KJV, ASV, YLT, WEBSTER, DRC) vs “found” (WEB) vs “finds” (DARBY)
  • v45 [interpretive]: addition of 'described by' vs literal 'of whom' — “of whom” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “described by” (WEBSTER)
  • v47 [grammatical]: preposition (of vs about vs concerning) — “saith of” (KJV, ASV, WEBSTER) vs “said about” (WEB) vs “he concerning” (YLT) vs “says” (DARBY) vs “he” (DRC)
  • v47 [lexical]: translation of 'guile' or 'deceit' — “is no guile” (KJV, ASV, WEBSTER) vs “there” (DARBY, DRC) vs “deceit” (WEB) vs “is not” (YLT)
  • v49 [stylistic]: archaic vs modern second person pronoun and verb — “thou art” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you are” (WEB)
  • v50 [lexical]: said to vs told — “said unto thee” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “told you” (WEB)
  • v50 [lexical]: translation of 'under' vs 'underneath' — “thee under” (KJV, YLT, DARBY, WEBSTER, DRC) vs “you underneath” (WEB) vs “underneath” (ASV)
  • v51 [lexical]: translation of 'Amen, Amen' — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
  • v51 [lexical]: translation of saying vs telling — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
  • v51 [grammatical]: adjective vs participle for open — “opened” (WEB, ASV, YLT, DARBY, DRC) vs “open” (KJV, WEBSTER)
  • v51 [lexical]: translation of descending vs coming down — “descending upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, DARBY) vs “coming down” (YLT)

요한복음 1에 대한 가르침

각 전통이 직접 출판하고 실시간으로 확인된 이 장에 대한 실제 가르침입니다 — 타인의 저작물로 연결되는 링크이며 본 앱의 지지 표명이 아닙니다.

Catholic

Eastern Orthodox

Oriental Orthodox

Lutheran

Anglican / Episcopal

Presbyterian / Reformed

Anabaptist / Mennonite

Methodist / Wesleyan

Pentecostal / Charismatic

Seventh-day Adventist

Churches of Christ / Restorationist

Latter-day Saint (LDS)

Jehovah’s Witnesses

Messianic Judaism

Academic (historical-critical)

Non-denominational Evangelical

배경 정보

원문. Greek (TAGNT, public-domain critical text). Critical Greek text (e.g., NA28/SBLGNT), as evidenced by readings such as 'μονογενὴς θεὸς' in verse 18 and 'Βηθανίᾳ' in verse 28.

하나님의 이름: Theos (God), Kyrios (Lord).

참고되었으나 공통 견해에는 포함되지 않음

Academic textual-historical analysis

Historical-critical analysis identifies John 1 as containing two distinct literary forms: a poetic prologue (vv. 1-18) and a narrative introduction (vv. 19-51). The Prologue introduces the 'Logos' (Word), an originally polyvalent term resonating with Hellenistic Stoic and Platonic philosophy, Philo's Alexandrian theology, and Jewish personifications of Wisdom (Hokhmah) and the divine word (Memra). Scholars often analyze the poetic structure of the Prologue, noting how it peaks at the incarnation (v. 14). The subsequent narrative outlines a sequence of days, which some scholars interpret as a 'new creation' motif mirroring Genesis. The narrative systematically strips John the Baptist of independent messianic status (vv. 20-21, 26-27), portraying him strictly as a subordinate witness (martys). The calling of the first disciples features a rapid succession of escalating Christological titles—Lamb of God, Rabbi, Messiah, King of Israel, Son of God—culminating in the apocalyptic title 'Son of Man' (v. 51), which explicitly evokes the imagery of Jacob's ladder from Genesis 28:12 to present Jesus as the new, exclusive locus of divine-human mediation.

Jewish interpretation

As a non-canonical text, John 1 holds no religious or scriptural authority in Judaism. When modern Jewish historians read the chapter as a 1st-century document, they recognize its opening verses as deeply embedded in the Jewish intellectual matrix of the late Second Temple period. The concept of the 'Word' (Logos) in John 1:1-5 strongly parallels Hellenistic Jewish thought, particularly the writings of Philo of Alexandria, as well as the Aramaic Targumic tradition of the 'Memra' (the communicative and active presence of God). The prologue is seen historically as an adaptation of Jewish Wisdom traditions (such as Proverbs 8), where Divine Wisdom is a pre-existent agent of creation. However, the text radically diverges from Judaism in verse 14 by claiming that this divine Word became human flesh.

Latter-day Saint

John 1 establishes the cosmic identity of Jesus as the incarnate Word, the Creator, and the source of light and life. It transitions from this theological prologue into narrative, detailing John the Baptist's testimony. John deflects messianic and prophetic titles away from himself, instead identifying Jesus as the Lamb of God. The chapter concludes with Jesus beginning his ministry by calling his first disciples, who recognize him as the Messiah, the Son of God, and the King of Israel.

Jehovah's Witnesses

In its immediate narrative context, John 1 establishes the preexistence and divine origin of the 'Word' (Logos), identifying him as God's initial companion and the agent through whom all creation occurred. The text narrates the transition of this Word into human flesh to dwell among humanity. It introduces John the Baptist as a subordinate witness whose sole purpose is to identify this Word-made-flesh as Jesus, the 'Lamb of God' who removes the sin of the world. The chapter concludes with the gathering of the first disciples, who recognize Jesus' unique identity as the Son of God, the Messiah, and the King of Israel.

NCB가 내린 번역 선택(97)
  • v1: the Word — Employs the standard contemporary English equivalent to preserve narrative continuity.
  • v1: Word — Reflects the personified, pre-existent hypostasis affirmed by a broad reception.
  • v1: God — Preserves the standard capitalization recognizing the proper noun for the supreme deity, supported by a broad reception.
  • v2: This one — Preserves the explicit demonstrative pronoun of the source text.
  • v3: came to be — Maintains the exact threefold verbal repetition of the Greek root aligning with the creation motif.
  • v3: through him — Accurately translates the preposition indicating intermediate agency.
  • v3: not even one thing — Captures the emphatic numeric phrasing of the source text.
  • v4: of humanity — Reflects the generic plural encompassing all people.
  • v5: did not overcome it — Best conveys the aggressive resistance implied by the context of cosmic conflict.
  • v6: There came — Retains the verb of becoming/arriving distinct from simple existence.
  • v6: whose name was — Smooths the syntax into idiomatic English.
  • v7: This one — Preserves the source demonstrative pronoun.
  • v7: for a witness, that he might witness — Preserves the exact cognate noun/verb repetition of the source text.
  • v8: That one — Preserves the specific demonstrative pronoun distancing John from the light.
  • v8: the light — Uses the definite article found in the source text rather than substituting a demonstrative.
  • v9: which enlightens every person — Renders the Greek impartially, remaining neutral in the dispute over whether this represents universal prevenient grace.
  • v9: every person — Accurately reflects the generic singular for human beings.
  • v10: came to be through him — Maintains consistency with the translation of the 'ginomai' root used in verse 3 and the intermediate agency preposition.
  • v10: did not know him — Preserves the broader semantic range of the root verb for knowing.
  • v11: his own domain / his own people — Preserves the source text's grammatical shift from neuter plural to masculine plural.
  • v12: to those believing in — Reflects the present participle structure without strictly defining the subsequent systematic dispute over faith alone vs water baptism.
  • v13: who — Accurately translates the masculine plural relative pronoun referring collectively to believers.
  • v13: bloods — Preserves the literal plural of the source text, which is typically flattened.
  • v13: nor of the will of man — Leaves the expression literal to remain neutral on the monergistic vs synergistic regeneration dispute.
  • v14: became — Accurately translates the verb of becoming without imposing a specific mechanical dogmatic formulation on the hypostatic union.
  • v14: tabernacled — Preserves the specific theological and typological resonance of pitching a tent.
  • v14: one and only — Replaces 'only begotten' following the global mandate while translating the unique-kind root.
  • v14: gazed upon — Conveys the intentional, intense looking implied by the Greek verb in contemporary English.
  • v15: testifies and has cried out — Preserves the shift from present to perfect tense in the source verbs.
  • v15: has come to be — Maintains the consistent translation of the 'ginomai' root deployed throughout the prologue.
  • v15: because — Directly indicates the causal relationship in standard contemporary English.
  • v16: Because — Resolves the textual variant in favor of the causal conjunction present in standard critical texts.
  • v16: in place of — Best captures the literal prepositional meaning conveying exchange or succession.
  • v17: came to be — Keeps the consistent translation of 'ginomai' without taking a side in the theological dispute regarding a sharp hermeneutical break between Law and Gospel.
  • v17: law — Retains standard lower-case capitalization to avoid asserting an overly systematized dogmatic boundary, remaining neutral in the dispute.
  • v18: No one has ever seen — Uses universally clear contemporary English phrasing for the universal negative.
  • v18: the one and only God — Follows the strongly attested Alexandrian reading 'theos' in the critical text, omitting the mandated term 'begotten'.
  • v18: that one — Preserves the explicit demonstrative pronoun emphasizing the distinct mediator.
  • v19: testimony — Matches the cognate verb accurately translated as 'testifies' in prior verses.
  • v19: Who are you — Follows the global rule replacing archaic second-person pronouns.
  • v20: confessed and did not deny, and he confessed — Strictly preserves the rhythmic threefold repetition and conjunction structure of the source text.
  • v21: Elijah — Utilizes the standard modern English spelling of the prophet's name.
  • v21: the prophet — Preserves the definite article literally without upgrading it to a demonstrative.
  • v22: to those sending us — Precisely conveys the substantival aorist participle structure.
  • v23: way — Provides the broad standard translation for the physical or metaphorical road.
  • v23: the Lord — Uses the appropriate capital letter for Kyrios consistent with the map guidelines.
  • v24: the sent ones — Retains the substantival participle as a direct noun phrase.
  • v25: if you are not — Modernizes the pronoun and verb cluster, avoiding archaic diction.
  • v26: in water — Reflects the literal locative/instrumental preposition 'en'.
  • v26: in your midst — Idiomatically translates the spatial adjective functioning structurally with the pronoun.
  • v27: who has come to be before me — Consistently translates the specific Greek phrase mirroring the earlier established refrain.
  • v27: that I might untie the strap of his sandal — Retains the explicit 'hina' clause and translates the ancient footwear terminology accurately.
  • v28: Bethany — Follows the superior attestation in the manuscript tradition.
  • v28: came to be — Maintains the strict translation of 'ginomai' established firmly in the prologue.
  • v29: John — Follows the explicit subject present in the Greek text.
  • v29: Look — Replaces the archaic 'behold' in accordance with the global register rule.
  • v29: the one taking — Accurately reflects the ongoing action of the substantival present participle.
  • v29: Lamb of God — Capitalization acknowledges the broad reception of the title invoked liturgically to confess Christ's presence and sacrifice.
  • v30: This one is he — Preserves the explicit demonstrative pronoun highlighting Christological uniqueness.
  • v30: about whom — Conveys the specific prepositional meaning in natural contemporary English.
  • v31: And I — Preserves the explicit crasis combining conjunction and pronoun.
  • v31: be revealed — Deploys standard contemporary English for the concept of unveiling or making known.
  • v32: testified — Uses the direct modern equivalent matching earlier occurrences of the 'martyreo' root.
  • v32: have gazed upon — Matches the intense visual focus translated in verse 14.
  • v32: Spirit — Capitalizing acknowledges orthodoxy without leaning into the systematic dispute concerning subsequent anointing paradigms.
  • v33: that one / this one — Preserves the deliberate demonstrative pairing contrasting the heavenly sender and the earthly baptizer.
  • v33: remaining — Consistently translates the 'meno' root used in the preceding verse.
  • v33: in the Holy Spirit — Translates the preposition 'en' consistently and uses modern third-person phrasing without resolving whether the empowerment was strictly an apostolic non-normative event.
  • v34: have seen and I have testified — Preserves the dual perfect tense verbs emphasizing the abiding historical nature of his witness.
  • v35: On the morrow — Preserves the specific chronological phrasing establishing the sequence of days structural motif.
  • v36: looking at — Translates the participle organically in contemporary English syntax.
  • v37: speaking — Retains the present participle of the source text reflecting an action in progress.
  • v38: gazing upon — Matches the intense visual verb rendering established earlier.
  • v38: Teacher — Selects the accurate, standard translation of 'didaskalos'.
  • v38: are you staying — Provides the most natural modern wording for temporary dwelling or residing.
  • v38: which is said, being translated — Preserves the precise translation gloss formula of the narrator.
  • v39: They came therefore — Retains the explicit inferential conjunction documented in the critical text.
  • v39: was staying / stayed — Retains the structural repetition of the 'meno' root while applying natural modern vocabulary.
  • v40: one of the two who heard — Modernizes the relative pronoun applied to historical persons.
  • v41: finds — Retains the historical present tense that marks the vivid Greek narrative.
  • v41: which is, being translated — Keeps the translation gloss formula uniform with the usage in verse 38.
  • v42: led — Best reflects the physical guidance and escorting implied by 'ago'.
  • v42: John — Translates the Greek 'Ioannes' exactly as witnessed in the superior critical texts.
  • v43: go out — Uses standard contemporary directional English avoiding archaic idiom.
  • v43: he finds Philip. And Jesus says to him — Replicates the slightly disjointed subject introduction in the Greek syntax without artificially flattening it.
  • v44: out of — Preserves the specific spatial distinction between 'ek' (out of) and 'apo' (from) mapping his geographical origin.
  • v45: of whom... wrote — Translates the standard relative pronoun and verb literally, rejecting an unwarranted interpretive interpolation.
  • v46: be — Translates the static verb of being (einai) correctly rather than loosely substituting a verb of motion.
  • v47: deceit — Provides a robust contemporary English equivalent for trickery or falsehood.
  • v48: From where — Translates the literal spatial interrogative asking for origin, bypassing archaic adverbs.
  • v49: you are — Follows the strict global rule demanding a genuinely contemporary register without thee/thou.
  • v49: direct translations — The visible escalating sequence is organically present and does not require synthetic enhancement.
  • v50: underneath — Accurately maps the compound preposition structurally distinct from 'hypo' used in verse 48.
  • v51: Amen, amen — Preserves the solemn original dual particle faithfully transliterated into English.
  • v51: to you all — Explicates the grammatical shift to the second-person plural pronoun present in the source.
  • v51: opened — Conveys the perfect passive participle emphasizing an abiding state resulting from a past divine action.
  • v51: Son of Man — Capitalization honors the specific, historically recognized apocalyptic titular usage identified in broad scholarship.
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 → · Jul 16, 2026에 AI로 생성됨, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)