요한복음 3

번역본 7개 · 12개의 전통을 통해 읽기 · 영상, 노래, 동화.

NCB · 새 컨센서스 성경

¹Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. ²This man came to him by night and said to him, "Rabbi, we know that you have come from God as a teacher, for no one can do these signs that you do unless God is with him." ³Jesus answered and said to him, "I tell you the truth, unless someone is born from above, they cannot see the kingdom of God." ⁴Nicodemus says to him, "How can a person be born being old? Can he enter a second time into his mother's womb and be born?" ⁵Jesus answered, "I tell you the truth, unless someone is born of water and Spirit, they cannot enter the kingdom of God. ⁶That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. ⁷Do not marvel that I said to you, 'You must all be born from above.' ⁸The wind blows where it wills, and you hear its sound, but you do not know where it comes from and where it goes. So is everyone who is born of the Spirit." ⁹Nicodemus answered and said to him, "How can these things be?" ¹⁰Jesus answered and said to him, "Are you the teacher of Israel, and you do not know these things? ¹¹I tell you the truth, we speak what we know, and we testify to what we have seen, and you do not receive our testimony. ¹²If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? ¹³And no one has ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven. ¹⁴And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, ¹⁵that everyone who believes in him may not perish, but have eternal life. ¹⁶For God so loved the world, that he gave his one and only Son, that everyone who believes in him may not perish, but have eternal life. ¹⁷For God did not send his Son into the world to condemn the world, but that the world might be saved through him. ¹⁸The one who believes in him is not condemned; but the one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God. ¹⁹And this is the judgment, that the light has come into the world, and people loved the darkness rather than the light, for their works were evil. ²⁰For everyone who does evil hates the light and does not come to the light, so that their works may not be exposed. ²¹But the one who does the truth comes to the light, so that their works may be revealed, that they have been done in God." ²²After these things, Jesus and his disciples came into the Judean countryside, and there he spent time with them and baptized. ²³Now John was also baptizing in Aenon near Salim, because there was much water there, and people were coming and being baptized; ²⁴for John had not yet been thrown into prison. ²⁵Therefore a dispute arose on the part of John's disciples with a Jew about purification. ²⁶And they came to John and said to him, "Rabbi, the one who was with you across the Jordan, to whom you have testified, look, he is baptizing, and all are coming to him." ²⁷John answered and said, "A person can receive nothing unless it has been given to him from heaven. ²⁸You yourselves testify for me that I said, 'I am not the Christ,' but, 'I have been sent ahead of him.' ²⁹The one who has the bride is the bridegroom. But the friend of the bridegroom, who stands and hears him, rejoices with joy because of the bridegroom's voice. Therefore this joy of mine is made full. ³⁰He must increase, but I must decrease." ³¹"The one who comes from above is above all. The one who is of the earth belongs to the earth and speaks of the earth. The one who comes from heaven is above all. ³²What he has seen and heard, to this he testifies; and no one receives his testimony. ³³The one who has received his testimony has certified that God is true. ³⁴For he whom God has sent speaks the words of God, for God does not give the Spirit by measure. ³⁵The Father loves the Son, and has given all things into his hand. ³⁶The one who believes in the Son has eternal life; but the one who disobeys the Son will not see life, but the wrath of God remains on him.

사람이 번역한 것이 아닌, AI가 생성한 번역입니다. 요한복음 3을(를) 새 컨센서스 성경에서 읽으십시오 →

보기 & 듣기

요한복음 3장

바리새인 니고데모는 밤에 예수를 찾아와 하늘의 일을 배우려 하고, 세례 요한은 자신의 사역이 아들의 떠오르는 빛에 자리를 내주는 것을 기뻐한다.

The New Consensus Bible text of 요한복음 3, 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

Across all families, Christians universally affirm that Jesus teaches entry into the Kingdom of God requires a spiritual rebirth from above. However, the exact nature of this rebirth is disputed, with a major divide over whether being born of 'water and Spirit' refers to the physical sacrament of water baptism as the means of spiritual regeneration, or whether spiritual regeneration must consciously precede the external ordinance. Further disputes center on soteriology and human agency,… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →

전통 간 차이가 있는 부분

The requirement to be born of 'water and Spirit' refers to the physical sacrament of water baptism as the means of spiritual regeneration.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: DENY; baptist: DENY; methodist: QUALIFY; anabaptist: DENY; pentecostal: DENY; restorationist: AFFIRM
Spiritual regeneration must consciously precede the external ordinance of water baptism.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; lutheran: DENY; baptist: AFFIRM; anabaptist: AFFIRM; restorationist: DENY
The analogy of the wind blowing illustrates that the new birth is a sovereign, monergistic work of the Holy Spirit, independent of human will.
reformed: AFFIRM; baptist: QUALIFY; methodist: DENY
The unified descent and heavenly existence of the Son of Man proves that the Incarnate Word operates strictly within a single, indivisible nature.
catholic: DENY; oriental-orthodox: AFFIRM
The bronze serpent typology demonstrates that justification is achieved exclusively through passive faith in the crucified Christ, entirely apart from human merit.
anglican: QUALIFY; lutheran: AFFIRM; restorationist: DENY
The declaration that God loved 'the world' establishes a universal saving intent and the provision of atonement for every human individual.
orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM
The biblical concept of belief in the Son intrinsically includes active obedience, such as repentance and water baptism.
lutheran: DENY; anabaptist: AFFIRM; restorationist: AFFIRM
The dichotomy between light and darkness maps directly to the ascetical journey of exposing secret sins through confession and purification.
catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: AFFIRM; anabaptist: QUALIFY
Divine judgment naturally results from the free exercise of human will, where individuals condemn themselves by deliberately preferring darkness to light.
catholic: AFFIRM; orthodox: AFFIRM; lutheran: DENY; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM
John the Baptist's declaration that Christ must increase while he decreases serves as a foundational ethical mandate for Christian humility, asceticism, and pastoral ministry.
catholic: AFFIRM; anglican: AFFIRM; reformed: QUALIFY; baptist: QUALIFY; anabaptist: QUALIFY; adventist: QUALIFY
The dialogue regarding 'water and the Spirit' provides the theological foundation and vocabulary for the liturgical rites of Christian initiation.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; baptist: DENY; pentecostal: DENY
Believers are taught to look away from their internal spiritual state and find assurance of salvation in the objective reality of their water baptism.
lutheran: AFFIRM; baptist: DENY; methodist: DENY; anabaptist: DENY

각 전통이 읽는 방식

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

Catholic

The narrative records a nocturnal dialogue in which Nicodemus, a Jewish leader, acknowledges Jesus as a teacher sent from God. Jesus declares that one cannot enter the Kingdom of God unless born of 'water and Spirit' (verses 3-5). When Nicodemus expresses confusion over how this can happen, Jesus contrasts fleshly and spiritual birth and emphasizes the sovereign, mysterious movement of the Spirit (verses 6-8). Jesus bases his authority to speak on his descent from heaven (verse 13) and declares that the Son of Man must be 'lifted up' in the same manner that Moses lifted the serpent in the wilderness, so that believers might have eternal life (verses 14-15). The text then shifts to Jesus' motivation, stating that God sent his Son out of love to save, not condemn, the world, while describing judgment as humanity's preference for darkness over light (verses 16-21). In the final section, a dispute about purification prompts John the Baptist's disciples to report Jesus' baptizing activity. John responds by emphatically reiterating his subordination to Jesus, using the imagery of the bridegroom and his friend, and declaring that Jesus must increase while he must decrease (verses 22-30). Reception: Catholic tradition reads this chapter as deeply sacramental, Christological, and typological. The Magisterium has authoritatively interpreted verse 5 as the definitive scriptural foundation for the Sacrament of Baptism. The Council of Trent, in its Decree on Baptism, condemned the view that 'water and Spirit' is merely a metaphor, teaching instead that it requires literal, natural water combined with the Holy Spirit to effect regeneration. Regarding verse 14, while the immediate text only states the Son of Man will be 'lifted up,' Latin and Eastern Fathers engage in theological exegesis to identify this as the Cross. Augustine interprets this typologically: just as looking at the bronze serpent cured physical death from snake venom, looking with faith upon the crucified Christ cures the spiritual death caused by sin. Christologically, Thomas Aquinas points to verse 13 ('the Son of man who is in heaven') as an example of the 'communicatio idiomatum' (communication of idioms), where the omnipresence proper to the divine nature is attributed to the human nature due to the unity of the Person of Christ. In the Eastern tradition, John Chrysostom draws on verse 8 to highlight the sheer mystery and incomprehensibility of the Spirit's regenerating work, warning against overly rationalistic attempts to dissect the mechanics of sacramental grace.

Eastern Orthodox

In this chapter, Jesus engages in a nighttime dialogue with Nicodemus, a Pharisaic leader, teaching him that entry into the Kingdom of God requires a heavenly rebirth by water and Spirit. Jesus identifies himself as the Son of Man who descended from heaven and must be lifted up to grant eternal life, comparing this act to Moses lifting the bronze serpent. He explains that God's sending of the Son is an act of love meant to save the world, not condemn it, though judgment naturally occurs when humanity prefers darkness over the light. The narrative then shifts to John the Baptist, who joyfully embraces his subordinate role as the friend of the bridegroom, declaring that the one who comes from heaven must increase while he himself must decrease. Reception: Eastern Orthodox reception heavily relies on this chapter for its sacramental, Trinitarian, and Christological theology. The dialogue with Nicodemus is the foundational text for the Orthodox understanding of Baptism and Illumination. Being born 'of water and the Spirit' (John 3:5) is universally interpreted by the Fathers not as mere metaphor, but as the literal sacrament that initiates theosis. John Chrysostom, in his 'Homilies on the Gospel of St. John', emphasizes that this rebirth transforms and regenerates human nature, elevating it to heavenly citizenship. The Greek term 'anōthen' is strongly read as 'from above' rather than simply 'again', pointing to the uncreated source of this new life. Christologically, verse 13 ('the Son of Man who is in heaven') is crucial for Orthodox defenses of the hypostatic union; Cyril of Alexandria, in his 'Commentary on John', argues that this demonstrates the Logos remained omnipresent and did not circumscribe his divinity when he became incarnate. Trinitarian theology looks to verse 8 ('the wind blows where it wills') as proof of the sovereign, hypostatic freedom and co-equal divinity of the Holy Spirit, an argument advanced by Basil the Great in 'On the Holy Spirit'. Furthermore, the lifting of the serpent (John 3:14) is viewed therapeutically: the Cross is not primarily a penal substitution, but the antidote that heals human nature from the venom of death.

Oriental Orthodox

In this chapter, Jesus explains to Nicodemus, a Pharisee, the absolute necessity of being born from above by water and the Spirit to enter the Kingdom of God. Jesus contrasts earthly understanding with heavenly reality, using the wind as an analogy for the Spirit and Moses' bronze serpent as a type for the impending crucifixion of the Son of Man, who alone descends and ascends to heaven. The passage establishes that God's sending of His Son is an act of love to save rather than condemn, making belief the dividing line between light and darkness. The chapter concludes with John the Baptist joyfully subordinating his own ministry to Jesus, declaring that the one from heaven is above all and gives the Spirit without measure. Reception: The Oriental Orthodox tradition receives John 3 as a foundational pillar for its Miaphysite (one incarnate nature) Christology and sacramental theology. The fathers of the Alexandrian and Syriac traditions, notably Cyril of Alexandria and Severus of Antioch, repeatedly turn to verse 13 ('no one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven') to defend the indivisible unity of Christ. For Cyril, this verse proves the 'communicatio idiomatum' (exchange of properties) operates strictly within a single, undivided hypostasis: the pre-existent Word is titled the 'Son of Man' due to His genuine descent into the flesh, yet He remains omnipresent ('in heaven') even while walking the earth. This text refutes any attempt to divide Christ into two subjects or natures acting independently. Furthermore, the tradition heavily relies on verse 14's typology of the bronze serpent; Cyril argues that just as the bronze serpent had the form of a serpent but lacked its venom, Christ assumed our human nature without its sin to heal humanity from the venomous bite of the spiritual serpent, the devil. Regarding pneumatology and sacrament, verse 5 ('born of water and Spirit') is understood as the restoration of the divine image in humanity, where the Spirit uses the visible element of water to effect a profound ontological re-creation.

9개의 다른 전통에서도 이 장을 읽습니다.

전체 12개를 모두 읽으려면 로그인하십시오 →

모든 번역본

7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.

WEB · World English Bible

¹Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. ²He came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him.” ³Jesus answered him, “Most certainly I tell you, unless one is born anew, he can’t see God’s Kingdom.” ⁴Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” ⁵Jesus answered, “Most certainly I tell you, unless one is born of water and Spirit, he can’t enter into God’s Kingdom. ⁶That which is born of the flesh is flesh. That which is born of the Spirit is spirit. ⁷Don’t marvel that I said to you, ‘You must be born anew.’ ⁸The wind blows where it wants to, and you hear its sound, but don’t know where it comes from and where it is going. So is everyone who is born of the Spirit.” ⁹Nicodemus answered him, “How can these things be?” ¹⁰Jesus answered him, “Are you the teacher of Israel, and don’t understand these things? ¹¹Most certainly I tell you, we speak that which we know and testify of that which we have seen, and you don’t receive our witness. ¹²If I told you earthly things and you don’t believe, how will you believe if I tell you heavenly things? ¹³No one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven. ¹⁴As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, ¹⁵that whoever believes in him should not perish, but have eternal life. ¹⁶For God so loved the world, that he gave his only born Son, that whoever believes in him should not perish, but have eternal life. ¹⁷For God didn’t send his Son into the world to judge the world, but that the world should be saved through him. ¹⁸He who believes in him is not judged. He who doesn’t believe has been judged already, because he has not believed in the name of the only born Son of God. ¹⁹This is the judgment, that the light has come into the world, and men loved the darkness rather than the light, for their works were evil. ²⁰For everyone who does evil hates the light and doesn’t come to the light, lest his works would be exposed. ²¹But he who does the truth comes to the light, that his works may be revealed, that they have been done in God.” ²²After these things, Jesus came with his disciples into the land of Judea. He stayed there with them and baptized. ²³John also was baptizing in Enon near Salim, because there was much water there. They came and were baptized; ²⁴for John was not yet thrown into prison. ²⁵Therefore a dispute arose on the part of John’s disciples with some Jews about purification. ²⁶They came to John and said to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and everyone is coming to him.” ²⁷John answered, “A man can receive nothing unless it has been given him from heaven. ²⁸You yourselves testify that I said, ‘I am not the Christ,’ but, ‘I have been sent before him.’ ²⁹He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore my joy is made full. ³⁰He must increase, but I must decrease. ³¹“He who comes from above is above all. He who is from the earth belongs to the earth and speaks of the earth. He who comes from heaven is above all. ³²What he has seen and heard, of that he testifies; and no one receives his witness. ³³He who has received his witness has set his seal to this, that God is true. ³⁴For he whom God has sent speaks the words of God; for God gives the Spirit without measure. ³⁵The Father loves the Son, and has given all things into his hand. ³⁶One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.”

KJV · King James Version

¹There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: ²The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. ³Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. ⁴Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? ⁵Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. ⁶That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. ⁷Marvel not that I said unto thee, Ye must be born again. ⁸The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. ⁹Nicodemus answered and said unto him, How can these things be? ¹⁰Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? ¹¹Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. ¹²If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? ¹³And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. ¹⁴And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: ¹⁵That whosoever believeth in him should not perish, but have eternal life. ¹⁶For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. ¹⁷For God sent not his Son into the world to condemn the world; but that the world through him might be saved. ¹⁸He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. ¹⁹And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. ²⁰For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. ²¹But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. ²²After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. ²³And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized. ²⁴For John was not yet cast into prison. ²⁵Then there arose a question between some of John’s disciples and the Jews about purifying. ²⁶And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. ²⁷John answered and said, A man can receive nothing, except it be given him from heaven. ²⁸Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. ²⁹He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. ³⁰He must increase, but I must decrease. ³¹He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. ³²And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. ³³He that hath received his testimony hath set to his seal that God is true. ³⁴For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. ³⁵The Father loveth the Son, and hath given all things into his hand. ³⁶He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

나란히 비교할 수 있는 5개의 번역본이 더 있습니다.

전체 7개를 비교하려면 로그인하십시오 →

의미를 바꾸는 차이점(68)

v1 [grammatical]: Translation of the preposition identifying the group — “of” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “from among” (DARBY)
v2 [grammatical]: Demonstrative pronoun rendering — “The same” (KJV, ASV, WEBSTER) vs “He” (WEB, DARBY) vs “this one” (YLT) vs “This man” (DRC)
v2 [textual]: Presence of explicit name versus pronoun — “to Jesus” (WEB, KJV, WEBSTER, DRC) vs “unto him” (ASV, YLT) vs “him” (DARBY)
v2 [stylistic]: (vv 2, 26) Archaic versus modern preposition — “to” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV)
v2 [grammatical]: Verb inflection and pronoun usage — “thou art” (KJV, ASV, WEBSTER) vs “come” (DARBY, DRC) vs “you are” (WEB) vs “from God hast come” (YLT)
v2 [grammatical]: Rendering of the negative pronoun — “one” (WEB, ASV, YLT) vs “no man can do” (KJV, WEBSTER, DRC) vs “none” (DARBY)
v2 [grammatical]: Subjunctive versus indicative verb rendering — “be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “is” (WEB) vs “may not” (YLT)
v3 [lexical]: (vv 3, 5, 11) Translation of the double affirmation phrase — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
v3 [lexical]: (vv 3, 7) Translation of the spatial or temporal adverb — “anew” (WEB, ASV, DARBY) vs “again” (KJV, WEBSTER, DRC) vs “from above” (YLT)
v3 [grammatical]: (vv 3, 5, 27) Modal verb versus explicit expression of ability — “cannot” (KJV, ASV, DARBY, WEBSTER, DRC) vs “can’t” (WEB) vs “is not able to” (YLT)
v3 [lexical]: (vv 3, 5) Translation of the term for rule or dominion — “the kingdom of God” (KJV, ASV, DARBY, WEBSTER, DRC) vs “God’s” (WEB) vs “reign” (YLT)
v4 [grammatical]: Tense rendering of the historical present verb — “saith unto” (KJV, ASV, YLT) vs “to” (WEBSTER, DRC) vs “said to” (WEB) vs “says to” (DARBY)
v4 [grammatical]: (vv 4, 18, 29, 31, 36) Rendering of the present participle — “when he is” (WEB, KJV, ASV, WEBSTER, DRC) vs “being” (YLT, DARBY)
v4 [grammatical]: Phrase structure and syntax — “into his mother’s womb” (WEB, KJV, ASV, WEBSTER, DRC) vs “to enter” (YLT) vs “the of his mother” (DARBY)
v7 [grammatical]: Imperative verb rendering and word order — “Marvel not” (KJV, ASV, WEBSTER) vs “Don’t” (WEB) vs “Thou mayest wonder” (YLT) vs “Do wonder” (DARBY) vs “Wonder” (DRC)
v8 [interpretive]: Interpretive choice between wind and Spirit — “wind bloweth” (KJV, ASV, WEBSTER) vs “blows” (WEB, DARBY) vs “Spirit” (YLT) vs “Spirit breatheth” (DRC)
v8 [interpretive]: Interpretive translation regarding the will or action of the wind or Spirit — “will” (ASV, DARBY, WEBSTER) vs “wants to” (WEB) vs “it listeth” (KJV) vs “he willeth doth blow” (YLT) vs “he will” (DRC)
v8 [interpretive]: Interpretive pronoun choice for the wind or Spirit — “whither it goeth so” (KJV, ASV, WEBSTER) vs “where is going” (WEB) vs “he thus” (YLT) vs “where goes thus” (DARBY) vs “he” (DRC)
v8 [grammatical]: (vv 8, 29) Relative pronoun and participle rendering — “every one that is” (KJV, ASV, DARBY, WEBSTER, DRC) vs “everyone who” (WEB) vs “who hath been” (YLT)
v9 [lexical]: Translation of the verb for coming to pass — “be” (WEB, KJV, ASV, DARBY, WEBSTER) vs “able to happen” (YLT) vs “done” (DRC)
v11 [grammatical]: Verb phrase and conjunction syntax — “say unto thee” (KJV, ASV, DARBY) vs “tell you” (WEB) vs “to What” (YLT) vs “to” (WEBSTER) vs “to that” (DRC)
v11 [grammatical]: Relative pronoun choice — “which” (WEB, ASV, DARBY) vs “what” (WEBSTER, DRC) vs “speak that” (KJV) vs “have known” (YLT)
v13 [lexical]: Translation of the exception clause — “but” (WEB, KJV, ASV, WEBSTER, DRC) vs “except” (YLT) vs “save” (DARBY)
v13 [grammatical]: (vv 13, 26) Relative pronoun choice for a person — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
v14 [lexical]: Translation of the term for wasteland and the verb for necessity — “wilderness even so must” (WEB, KJV, ASV, WEBSTER) vs “it behoveth” (YLT) vs “thus” (DARBY) vs “desert” (DRC)
v16 [lexical]: (vv 16, 18) Translation of the term for unique or only begotten — “only begotten Son” (KJV, ASV, DRC) vs “only-begotten” (DARBY, WEBSTER) vs “born” (WEB) vs “Son the He gave” (YLT)
v16 [grammatical]: (vv 16, 17) Subjunctive mood rendering — “should” (WEB, KJV, ASV, WEBSTER) vs “may” (YLT, DARBY, DRC)
v17 [grammatical]: Tense and negation rendering — “sent not his” (KJV, WEBSTER, DRC) vs “didn’t send” (WEB) vs “the” (ASV) vs “did send” (YLT) vs “has sent” (DARBY)
v17 [lexical]: (vv 17, 18) Translation of the verb for judgment or condemnation — “judge” (WEB, ASV, DRC) vs “to condemn” (KJV, WEBSTER) vs “that he may judge” (YLT, DARBY)
v18 [grammatical]: Tense rendering of the verb — “hath” (KJV, ASV, YLT, WEBSTER) vs “has” (WEB, DARBY) vs “believeth” (DRC)
v19 [lexical]: Translation of the term for judgment and the conjunction — “judgment the” (WEB, ASV, YLT) vs “condemnation that” (KJV, WEBSTER) vs “judgment” (DARBY) vs “judgment because the” (DRC)
v19 [grammatical]: Tense rendering of the verb for love — “the” (WEB, ASV) vs “loved” (KJV, DRC) vs “have” (DARBY, WEBSTER) vs “did love the” (YLT)
v19 [lexical]: Translation of the explanatory conjunction — “for” (WEB, ASV, YLT, DARBY, DRC) vs “because” (KJV, WEBSTER)
v19 [lexical]: (vv 19, 21) Translation of the term for actions or deeds — “works” (WEB, ASV, YLT, DARBY, DRC) vs “deeds” (KJV, WEBSTER)
v20 [grammatical]: Rendering of the negative purpose clause — “lest” (WEB, KJV, ASV, WEBSTER) vs “that” (YLT, DARBY, DRC)
v20 [grammatical]: Syntax of the subjunctive verb phrase — “works may not” (YLT, DARBY, DRC) vs “deeds should” (KJV, WEBSTER) vs “works would” (WEB) vs “works” (ASV)
v20 [lexical]: Translation of the verb for exposing or reproving — “reproved” (KJV, ASV, WEBSTER, DRC) vs “exposed” (WEB) vs “detected” (YLT) vs “shewn as they are” (DARBY)
v21 [grammatical]: Participle rendering and word choice — “that doeth” (KJV, WEBSTER) vs “who does the” (WEB) vs “the” (ASV) vs “who is doing the” (YLT) vs “practises the” (DARBY) vs “doth” (DRC)
v21 [grammatical]: (vv 21, 35) Verb form and auxiliary choice — “cometh” (KJV, ASV, WEBSTER, DRC) vs “comes” (WEB, DARBY) vs “doth come” (YLT)
v21 [lexical]: Translation of the verb for revealing or manifesting — “made manifest that” (KJV, ASV, WEBSTER) vs “revealed” (WEB) vs “manifested in God” (YLT) vs “manifested” (DARBY) vs “because” (DRC)
v21 [grammatical]: Tense and voice rendering of the participle — “are wrought in God” (KJV, WEBSTER) vs “have been” (ASV, DARBY) vs “have been done” (WEB) vs “having been” (YLT) vs “done” (DRC)
v22 [grammatical]: Sentence structure and verb placement — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “came with” (WEB)
v22 [grammatical]: Translation of the directional preposition — “into” (WEB, KJV, ASV, DARBY, WEBSTER) vs “to” (YLT) vs “came” (DRC)
v22 [lexical]: Translation of the verb for staying or tarrying — “tarried” (KJV, ASV, WEBSTER) vs “abode” (DARBY, DRC) vs “stayed there” (WEB) vs “did tarry” (YLT)
v22 [grammatical]: (vv 22, 23) Rendering of the imperfect tense verb — “baptized” (WEB, KJV, ASV, WEBSTER, DRC) vs “was baptizing” (YLT) vs “baptised” (DARBY)
v23 [grammatical]: Word order of the adverb and verb phrase — “baptizing” (WEB, KJV, ASV, WEBSTER, DRC) vs “also” (YLT) vs “baptising” (DARBY)
v23 [lexical]: Transliteration of the proper noun — “Enon” (WEB, WEBSTER) vs “Ænon near to Salim” (KJV, ASV) vs “Aenon nigh Salem” (YLT) vs “Aenon” (DARBY) vs “Ennon” (DRC)
v23 [grammatical]: Plural versus singular rendering of the noun for water — “was much water” (WEB, KJV, ASV, WEBSTER, DRC) vs “were many waters” (YLT) vs “a great deal of” (DARBY)
v23 [grammatical]: Rendering of the imperfect passive verb — “baptized” (WEB, KJV, ASV, WEBSTER, DRC) vs “being” (YLT) vs “baptised” (DARBY)
v24 [lexical]: Translation of the verb for throwing or casting — “cast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “thrown” (WEB)
v25 [lexical]: Translation of the connective particle — “Therefore” (WEB, ASV) vs “Then there arose” (KJV, WEBSTER) vs “then” (YLT) vs “was therefore” (DARBY) vs “And” (DRC)
v26 [stylistic]: (vv 26, 28) Archaic versus modern pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
v27 [grammatical]: Resolution of the double negative or conditional phrase — “nothing except” (KJV, ASV, WEBSTER) vs “unless” (WEB, DARBY) vs “anything if” (YLT) vs “any thing unless” (DRC)
v27 [grammatical]: Syntax of the perfect passive participle phrase — “be” (KJV, DARBY, WEBSTER, DRC) vs “has been” (WEB) vs “have been” (ASV) vs “may not have been” (YLT)
v27 [grammatical]: (vv 27, 31) Translation of the preposition of origin — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT) vs “out of” (DARBY)
v28 [lexical]: (vv 28, 32) Translation of the verb for bearing witness — “bear me witness” (KJV, ASV, DARBY) vs “testify” (WEB) vs “do testify to” (YLT) vs “testimony” (WEBSTER) vs “do” (DRC)
v28 [grammatical]: Rendering of the perfect passive participle — “am” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have been” (WEB) vs “having been” (YLT)
v29 [grammatical]: Participle versus indicative verb rendering — “heareth” (KJV, ASV, WEBSTER, DRC) vs “hears” (WEB, DARBY) vs “hearing” (YLT)
v29 [grammatical]: Rendering of the Hebraic cognate dative expression — “rejoiceth greatly” (KJV, ASV, WEBSTER) vs “rejoices” (WEB) vs “with joy doth rejoice” (YLT) vs “rejoices in heart” (DARBY) vs “with joy” (DRC)
v29 [grammatical]: Demonstrative pronoun and conjunction syntax — “this” (KJV, ASV, WEBSTER, DRC) vs “Therefore” (WEB) vs “of the bridegroom then” (YLT) vs “of the bridegroom” (DARBY)
v29 [grammatical]: Rendering of the perfect passive verb and conjunction placement — “therefore is fulfilled” (KJV, WEBSTER, DRC) vs “made full” (WEB, ASV) vs “hath been” (YLT) vs “then” (DARBY)
v31 [grammatical]: Clause syntax and word order — “that cometh from” (KJV, WEBSTER) vs “speaketh he” (ASV, DRC) vs “who comes” (WEB) vs “speaketh he who the” (YLT) vs “who comes out of” (DARBY)
v32 [grammatical]: Demonstrative pronoun syntax — “that” (KJV, WEBSTER, DRC) vs “of” (WEB, ASV) vs “this” (YLT, DARBY)
v32 [lexical]: Translation of the noun for witness or testimony — “testimony” (KJV, DARBY, WEBSTER, DRC) vs “witness” (WEB, ASV) vs “none receiveth” (YLT)
v33 [grammatical]: Rendering of the aorist participle — “that hath received” (KJV, ASV, WEBSTER, DRC) vs “who has” (WEB) vs “who is receiving” (YLT) vs “has” (DARBY)
v35 [grammatical]: Prepositional phrase structure — “into” (WEB, KJV, ASV, WEBSTER, DRC) vs “hath given” (YLT) vs “to be in” (DARBY)
v36 [stylistic]: Stylistic choice of contraction versus full words — “shall not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “won’t” (WEB)
v36 [lexical]: Translation of the verb for remaining or abiding — “abideth on” (KJV, ASV, WEBSTER, DRC) vs “remains” (WEB) vs “doth remain upon” (YLT) vs “abides upon” (DARBY)

요한복음 3에 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

audioResponding to Evangelical Proof Texts: John 3:5Issues, Etc.Pastor Bryan Wolfmueller examines John 3:5 from a confessional Lutheran perspective, clarifying its teaching on baptism and regeneration.

Anglican / Episcopal

Presbyterian / Reformed

Baptist

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)

articleGod So Loved the World (John 3:16)Bible Odyssey (Society of Biblical Literature)Explores the broader theological and literary context of Jesus's dialogue with Nicodemus to explain the meaning of John 3:16 within the Fourth Gospel.

배경 정보

원문. Greek (TAGNT, public-domain critical text). Provided Greek text (public domain edition).

하나님의 이름: Theos (God).

참고되었으나 공통 견해에는 포함되지 않음

Academic textual-historical analysis

In its immediate literary and historical context, John 3 presents a Hellenistic revelatory discourse framed as a nighttime dialogue between Jesus and Nicodemus, a Pharisaic 'ruler of the Jews.' The narrative relies heavily on Johannine irony and linguistic double entendres. In verse 3, Jesus declares one must be born 'anōthen', a Greek adverb meaning both temporally 'again' and spatially 'from above.' Nicodemus misunderstands it on the physical, earthly level (verse 4), allowing Jesus to elevate the discourse to the spiritual, heavenly realm (verses 5-8). This is further compounded by the Greek word 'pneuma', which means both 'wind' and 'spirit,' employed as a pun in verse 8. The text transitions seamlessly from dialogue into a monologue (verses 16-21), where the first-person speech of Jesus merges indistinguishably with the theological reflection of the Evangelist. The chapter concludes with a geographical shift to the Judean countryside and Aenon near Salim (verses 22-24), providing a setting for a dispute over purification and John the Baptist's final testimony to his own decreasing role relative to Jesus (verses 25-30), which again fades into an Evangelistic monologue (verses 31-36).

Jewish interpretation

The text recounts a nighttime visit to Jesus by Nicodemus, a Pharisee and ruler. Jesus asserts that to see the kingdom of God, a person must be 'born anew' of water and Spirit. When Nicodemus questions the physical possibility of a second birth, Jesus contrasts the flesh and the Spirit. The narrative compares the necessary lifting up of the Son of Man to Moses lifting the serpent in the wilderness, promising eternal life to believers and declaring that the Son was sent to save rather than condemn the world. The chapter concludes with a dispute about purification between a Jew and the disciples of John the Baptist, prompting John to testify that he is merely the friend of the bridegroom, subordinate to the one who comes from heaven.

Latter-day Saint

Jesus instructs the Pharisee Nicodemus that seeing and entering God’s Kingdom requires a fundamental transformation—being born of water and Spirit. Jesus predicts His own atoning death by referencing Moses’ brazen serpent, declaring that God sent the Son out of love to save rather than condemn the world. The narrative then shifts to the baptizing ministries of Jesus and John the Baptist, concluding with John's testimony that Jesus must increase while he decreases.

Jehovah's Witnesses

The chapter narrates Jesus' nighttime discourse with Nicodemus, a Pharisee, concerning the necessity of being born of water and spirit to enter the Kingdom of God. Jesus uses the illustration of Moses lifting the serpent to prophesy his own execution and explains that God sent his only begotten Son to save the world from perishing. The chapter concludes with John the Baptist testifying that his own ministry must decrease as Jesus, who comes from above and speaks the words of God, increases.

NCB가 내린 번역 선택(21)

v2: This man — Demonstrative pronoun translated contextually for clarity.
v2: to him — Translates the explicit pronoun in the provided source text.
v2: we know — Retains the plural number shift of the singular speaker.
v3: Truly, truly — Contemporary dignified standard equivalent.
v3: from above — Preserves the Johannine spatial wordplay noted by the academic panel.
v4: says — Preserves the historical present of the source text.
v5: Spirit — Capitalizes the noun to denote the Holy Spirit, making a deliberate choice on what is disputed among traditions regarding spiritual regeneration; alternatives include lowercase 'spirit'.
v7: Do not marvel — Contemporary dignified prohibition.
v7: you all — Clarifies the shift from singular to plural pronoun in the source text.
v8: The wind blows — Translates as wind to ground the natural analogy, making a deliberate choice on what is disputed among traditions regarding monergism; alternatives include 'the Spirit blows'.
v11: speak what we know — Modern English phrasing of the relative clause.
v13: who is in heaven — Translates the provided Greek text despite critical omissions in early papyri.
v16: one and only — Mandated contemporary rendering removing archaic begotten.
v17: condemn — Contextually contrasted with salvation.
v20: exposed — Clear contemporary English equivalent for the Greek term.
v22: Judean countryside — Idiomatic geographical translation noted by the academic panel.
v25: a Jew — Accurate to the singular noun in the source text.
v26: look — Replaces archaic interjection as mandated.
v29: rejoices with joy — Preserves the Semitic cognate dative structure (figura etymologica).
v33: has certified — Modern equivalent of the sealing metaphor.
v36: disobeys — Captures the active nuance of the participle in the source text.

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.

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