ManyBibles

요한복음 7

번역본 7개 · 12개의 전통을 통해 읽기.

NCB · 새 컨센서스 성경

1And after these things, Jesus was walking in Galilee; for he did not wish to walk in Judea, because the Jews were seeking to kill him. 2Now the feast of the Jews, the Feast of Booths, was near. 3Therefore his brothers said to him, "Leave here and go into Judea, so that your disciples also may see your works which you are doing; 4for no one does anything in secret while he seeks to be known openly. If you are doing these things, reveal yourself to the world." 5For not even his brothers were believing in him. 6Jesus therefore says to them, "My time is not yet present, but your time is always ready. 7The world is not able to hate you, but it hates me, because I testify concerning it that its works are evil. 8You go up to this feast. I am not yet going up to this feast, because my time has not yet been fulfilled." 9Having said these things to them, he remained in Galilee. 10But when his brothers went up to the feast, then he also went up, not openly, but as it were in secret. 11The Jews therefore were seeking him at the feast and saying, "Where is that one?" 12And there was much murmuring concerning him among the crowds. Some were saying, "He is good"; but others were saying, "No, but he leads the crowd astray." 13Yet no one was speaking openly concerning him, on account of the fear of the Jews. 14Now when it was the middle of the feast, Jesus went up into the temple and began teaching. 15The Jews therefore were wondering, saying, "How does this one know letters, having never learned?" 16Jesus therefore answered them and said, "My teaching is not mine, but is from the one who sent me. 17If anyone is willing to do his will, he will know concerning the teaching, whether it is from God, or if I am speaking from myself. 18The one speaking from himself seeks his own glory; but the one seeking the glory of the one who sent him, this one is true, and there is no unrighteousness in him. 19Has Moses not given you the law? Yet none of you is doing the law. Why are you seeking to kill me?" 20The crowd answered and said, "You have a demon! Who is seeking to kill you?" 21Jesus answered and said to them, "I did one work, and you all marvel. 22Because of this, Moses has given you circumcision (not that it is from Moses, but from the fathers), and you circumcise a male on the Sabbath. 23If a male receives circumcision on the Sabbath, so that the law of Moses may not be broken, are you angry with me because I made an entire man healthy on the Sabbath? 24Do not judge according to appearance, but judge the righteous judgment." 25Therefore some of the Jerusalemites were saying, "Is this not the one they are seeking to kill? 26And look, he is speaking openly, and they are saying nothing to him. Can it be that the rulers have truly recognized that this is truly the Christ? 27But we know where this one is from; whereas when the Christ comes, no one knows where he is from." 28Jesus therefore cried out in the temple, teaching and saying, "You both know me, and you know where I am from; and I have not come from myself, but the one who sent me is true, whom you do not know. 29I know him, because I am from him, and that one sent me." 30Therefore they were seeking to seize him, and yet no one laid a hand on him, because his hour had not yet come. 31But many from the crowd believed in him and were saying, "When the Christ comes, will he do more signs than these which this one has done?" 32The Pharisees heard the crowd murmuring these things concerning him, and the chief priests and the Pharisees sent officers so that they might seize him. 33Therefore Jesus said to them, "I am with you a little while longer, and then I go to the one who sent me. 34You will seek me and you will not find me; and where I am, you are not able to come." 35The Jews therefore said among themselves, "Where is this one about to go that we will not find him? Is he about to go to the Dispersion of the Greeks and teach the Greeks? 36What is this word that he said, 'You will seek me and you will not find me; and where I am, you are not able to come'?" 37Now on the last day, the great day of the feast, Jesus stood and cried out, saying, "If anyone is thirsty, let him come to me and drink. 38The one believing in me, just as the Scripture has said, out of his belly will flow rivers of living water." 39Now he said this concerning the Spirit, whom those believing in him were about to receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. 40Many from the crowd therefore, having heard these words, were saying, "This is truly the Prophet." 41Others were saying, "This is the Christ." But some were saying, "Does the Christ then come out of Galilee? 42Has the Scripture not said that the Christ comes of the seed of David, and from Bethlehem, the village where David was?" 43So a division arose in the crowd on account of him. 44And some of them were wanting to seize him, but no one laid hands upon him. 45Therefore the officers came to the chief priests and Pharisees, and they said to them, "Why did you not bring him?" 46The officers answered, "Never has a man spoken in this way, like this man!" 47Therefore the Pharisees answered them, "Have you also been led astray? 48Has anyone out of the rulers believed in him, or out of the Pharisees? 49But this crowd that does not know the law are accursed." 50Nicodemus, the one having come to him by night previously, being one of them, says to them, 51"Does our law judge the man unless it first hears from him and knows what he is doing?" 52They answered and said to him, "Are you also out of Galilee? Search and see that a prophet does not arise out of Galilee." 53[And everyone went to his own house.]

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전통 간 동의하는 부분

Universally across all traditions, Christians affirm that Jesus promises that rivers of living water, identified as the Holy Spirit, will flow from within those who believe in him. It is also widely agreed that Jesus declares his teaching comes directly from the Father who sent him, and it is broadly taught both that his offer of living water appropriates and fulfills the water-drawing rituals of the Feast of Tabernacles and that the promised giving of the Holy Spirit is historically contingent… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →

대부분이 동의하나 전부는 아님

  • Jesus' offer of living water appropriates and fulfills the water-drawing rituals of the Feast of Tabernacles. (6 affirm)
  • The promised giving of the Holy Spirit is historically contingent upon Christ's crucifixion and glorification. (9 affirm)

전통 간 차이가 있는 부분

  • Jesus attends the Feast of Tabernacles secretly after initially telling his brothers his time has not yet come.

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

  • Jesus defends his Sabbath healing by contrasting it with the law of circumcision, urging righteous judgment.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; reformed: QUALIFY; anabaptist: AFFIRM; adventist: AFFIRM

  • The crowds are divided over Jesus' identity, with some believing and others citing his Galilean origin against him.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: QUALIFY; reformed: QUALIFY; restorationist: QUALIFY

  • The Pharisees dismiss Jesus by pointing out that no rulers have believed in him and curse the crowd as ignorant of the law.

    lutheran: QUALIFY; anabaptist: AFFIRM

  • Jesus' delayed attendance at the feast demonstrates his adherence to the divine timetable rather than deception.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; reformed: QUALIFY; adventist: AFFIRM

  • Spiritual assurance is achieved by immediate practical obedience rather than mere intellectual study.

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

  • The statement that the Spirit was not yet given indicates an epochal shift in the Spirit's outpouring rather than a complete absence in the Old Covenant.

    orthodox: AFFIRM; reformed: AFFIRM; restorationist: QUALIFY

  • The promise of living water is applied liturgically to celebrate Pentecost and the definitive outpouring of the Holy Spirit.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: AFFIRM; restorationist: QUALIFY

  • The invitation to the thirsty emphasizes the necessity of personal conversion and a deliberate act of individual faith.

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

  • The command to judge righteously instructs believers to prioritize acts of mercy and divine justice over superficial legalism.

    catholic: AFFIRM; lutheran: QUALIFY

각 전통이 읽는 방식

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

Catholic

In John 7, Jesus initially remains in Galilee, declining his brothers' urging to show himself publicly in Judea for the Feast of Booths, stating his time has not yet come (vv. 1-9). He subsequently goes up to the feast in secret (v. 10). Midway through the festival, Jesus begins teaching in the temple, defending his unlettered wisdom by declaring his teaching comes from the one who sent him (vv. 14-18). He exposes the crowd's inconsistency by pointing out that they circumcise on the Sabbath to keep the law of Moses, yet condemn him for healing a man completely on the Sabbath (vv. 21-24). On the final, greatest day of the feast, Jesus publicly invites anyone who is thirsty to come to him and drink, promising that 'rivers of living water' will flow from within the believer—a statement the narrator explicitly identifies as referring to the Spirit, which had not yet been given because Jesus was not yet glorified (vv. 37-39). The chapter concludes with profound division among the people and the authorities over his identity and Galilean origins, culminating in the Pharisees rebuking the temple guards and Nicodemus for defending him (vv. 40-53). Reception: The Catholic tradition, drawing deeply on both Latin and Eastern sources, reads this chapter through a highly Trinitarian, Christological, and sacramental lens. Addressing the theological implications of Jesus' words, Augustine argues that when Jesus says, 'My teaching is not mine, but his who sent me' (v. 16), he is revealing the eternal generation of the Son; the Son is himself the Word and teaching of the Father. Regarding the narrative tension of Jesus' delayed journey (vv. 6-10), Eastern tradition, represented by John Chrysostom, emphasizes that Christ's actions demonstrate his perfect alignment with the divine economy and the Father's timetable, refuting any charge of deception. The climax of the chapter (vv. 37-39) is understood as Jesus fulfilling the Feast of Tabernacles—specifically its daily water-drawing rituals—by revealing himself as the true source of the Spirit. Thomas Aquinas interprets the 'rivers of living water' as the grace of the Holy Spirit, which not only sanctifies the individual but overflows outwardly through teaching and charity. Furthermore, the Magisterium highlights verse 39 to teach that the definitive outpouring of the Holy Spirit upon the Church is intrinsically contingent upon the Paschal Mystery, given fully only after Christ's glorification on the cross.

Eastern Orthodox

In the context of the Feast of Tabernacles, Jesus faces unbelief from His brothers and hostility from the religious establishment in Judea. He delays His journey, arriving in secret before teaching openly in the temple during the middle of the feast. He defends His healing on the Sabbath by appealing to the Patriarchal origin of circumcision, urging righteous judgment over appearances. The narrative culminates on the 'last and greatest day of the feast'—during the traditional water-drawing ceremony—where Jesus declares Himself the source of 'living water.' The narrator explicitly identifies this living water as the Holy Spirit, whose giving awaits Jesus's impending glorification, sparking deep division among the crowds and a failed attempt to arrest Him. Reception: Eastern Orthodox reception of John 7 centers heavily on its Trinitarian theology and its pneumatological promises. The Patristic consensus addresses Christ's apparent delay and secret travel to the feast (John 7:6-10). John Chrysostom interprets this not as deception, but as a demonstration of Christ's voluntary submission to a divine timetable ('His hour') and a model of human prudence, countering docetic ideas that Christ's humanity was an illusion. Regarding Christ's teachings and origins (John 7:16, 29), Cyril of Alexandria reads these verses as definitive proof of the eternal generation of the Son; because the Son is consubstantial with the Father, His doctrine and His being are inherently from the Father. The climax of the chapter (John 7:37-39) forms a cornerstone of Orthodox pneumatology. Gregory Nazianzen and Cyril understand the 'rivers of living water' as the uncreated grace of the Holy Spirit. They teach that the Spirit was 'not yet given' in full measure because humanity's nature first had to be redeemed and glorified through Christ's crucifixion and resurrection. This outpouring is the essential mechanism of theosis, restoring humanity's capacity to participate in the divine life.

Oriental Orthodox

John 7 narrates Jesus's delayed and initially secret journey to Jerusalem for the Feast of Tabernacles. The chapter captures the intense division and speculation among the crowds and religious leaders regarding his origins, authority, and identity. Defending his healing on the Sabbath by referencing the patriarchs' practice of circumcision, Jesus asserts that his teaching comes directly from the Father. The narrative reaches its climax on the final day of the feast, where Jesus publicly invites the thirsty to come to him and drink, promising that 'rivers of living water' will flow from within the believer—a profound anticipation of the Holy Spirit, which would be given after his glorification. Reception: The Oriental Orthodox reception of this chapter is heavily determined by Cyril of Alexandria's foundational exegesis in his 'Commentary on John', which establishes the christological and pneumatological boundaries for the Coptic, Syriac, Armenian, and Ethiopian churches. Cyril reads the chapter to defend both the consubstantiality of the Son with the Father and the unified, single incarnate subjectivity of the Word (mia physis tou Theou Logou sesarkomene). When Jesus says, 'My teaching is not mine' (John 7:16), Cyril insists this does not imply a subordination of essence, but rather their absolute unity—the Word speaks the Father's mind because they share one nature. Against any Nestorian division that would assign Jesus's human caution (avoiding Judea in verses 1 and 6-8) to a human subject and his divine promises (verses 37-38) to a divine subject, the miaphysite tradition insists these are the diverse expressions of the single incarnate Word perfectly navigating the divine economy. Crucially, regarding the 'living water' (verses 37-39), Cyril emphasizes that the Holy Spirit is the Son's 'own' Spirit, flowing from Him by nature, countering Arian arguments that the Son merely received the Spirit as a creature. The explanation that the Spirit was 'not yet given' because Jesus was 'not yet glorified' (verse 39) is interpreted to mean that human nature, corrupted by the Fall, could not become a stable vessel for the Spirit until Christ's flesh had entirely conquered death and corruption through the cross and resurrection, which this tradition identifies as His 'glorification.'

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모든 번역본

7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.

WEB · World English Bible

1After these things, Jesus was walking in Galilee, for he wouldn’t walk in Judea, because the Jews sought to kill him. 2Now the feast of the Jews, the Feast of Booths, was at hand. 3His brothers therefore said to him, “Depart from here and go into Judea, that your disciples also may see your works which you do. 4For no one does anything in secret while he seeks to be known openly. If you do these things, reveal yourself to the world.” 5For even his brothers didn’t believe in him. 6Jesus therefore said to them, “My time has not yet come, but your time is always ready. 7The world can’t hate you, but it hates me, because I testify about it, that its works are evil. 8You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled.” 9Having said these things to them, he stayed in Galilee. 10But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. 11The Jews therefore sought him at the feast, and said, “Where is he?” 12There was much murmuring among the multitudes concerning him. Some said, “He is a good man.” Others said, “Not so, but he leads the multitude astray.” 13Yet no one spoke openly of him for fear of the Jews. 14But when it was now the middle of the feast, Jesus went up into the temple and taught. 15The Jews therefore marveled, saying, “How does this man know letters, having never been educated?” 16Jesus therefore answered them, “My teaching is not mine, but his who sent me. 17If anyone desires to do his will, he will know about the teaching, whether it is from God or if I am speaking from myself. 18He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him is true, and no unrighteousness is in him. 19Didn’t Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me?” 20The multitude answered, “You have a demon! Who seeks to kill you?” 21Jesus answered them, “I did one work and you all marvel because of it. 22Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 23If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me because I made a man completely healthy on the Sabbath? 24Don’t judge according to appearance, but judge righteous judgment.” 25Therefore some of them of Jerusalem said, “Isn’t this he whom they seek to kill? 26Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? 27However, we know where this man comes from, but when the Christ comes, no one will know where he comes from.” 28Jesus therefore cried out in the temple, teaching and saying, “You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don’t know. 29I know him, because I am from him, and he sent me.” 30They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 31But of the multitude, many believed in him. They said, “When the Christ comes, he won’t do more signs than those which this man has done, will he?” 32The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. 33Then Jesus said, “I will be with you a little while longer, then I go to him who sent me. 34You will seek me and won’t find me. You can’t come where I am.” 35The Jews therefore said among themselves, “Where will this man go that we won’t find him? Will he go to the Dispersion among the Greeks and teach the Greeks? 36What is this word that he said, ‘You will seek me, and won’t find me;’ and ‘Where I am, you can’t come’ ?” 37Now on the last and greatest day of the feast, Jesus stood and cried out, “If anyone is thirsty, let him come to me and drink! 38He who believes in me, as the Scripture has said, from within him will flow rivers of living water.” 39But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn’t yet glorified. 40Many of the multitude therefore, when they heard these words, said, “This is truly the prophet.” 41Others said, “This is the Christ.” But some said, “What, does the Christ come out of Galilee? 42Hasn’t the Scripture said that the Christ comes of the offspring of David, and from Bethlehem, the village where David was?” 43So a division arose in the multitude because of him. 44Some of them would have arrested him, but no one laid hands on him. 45The officers therefore came to the chief priests and Pharisees; and they said to them, “Why didn’t you bring him?” 46The officers answered, “No man ever spoke like this man!” 47The Pharisees therefore answered them, “You aren’t also led astray, are you? 48Have any of the rulers or any of the Pharisees believed in him? 49But this multitude that doesn’t know the law is cursed.” 50Nicodemus (he who came to him by night, being one of them) said to them, 51“Does our law judge a man unless it first hears from him personally and knows what he does?” 52They answered him, “Are you also from Galilee? Search and see that no prophet has arisen out of Galilee.” 53Everyone went to his own house,

KJV · King James Version

1After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. 2Now the Jews’ feast of tabernacles was at hand. 3His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest. 4For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. 5For neither did his brethren believe in him. 6Then Jesus said unto them, My time is not yet come: but your time is alway ready. 7The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. 8Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. 9When he had said these words unto them, he abode still in Galilee. 10But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. 11Then the Jews sought him at the feast, and said, Where is he? 12And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. 13Howbeit no man spake openly of him for fear of the Jews. 14Now about the midst of the feast Jesus went up into the temple, and taught. 15And the Jews marvelled, saying, How knoweth this man letters, having never learned? 16Jesus answered them, and said, My doctrine is not mine, but his that sent me. 17If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 18He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? 20The people answered and said, Thou hast a devil: who goeth about to kill thee? 21Jesus answered and said unto them, I have done one work, and ye all marvel. 22Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. 23If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? 24Judge not according to the appearance, but judge righteous judgment. 25Then said some of them of Jerusalem, Is not this he, whom they seek to kill? 26But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? 27Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. 28Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. 29But I know him: for I am from him, and he hath sent me. 30Then they sought to take him: but no man laid hands on him, because his hour was not yet come. 31And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? 32The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. 33Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. 34Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 35Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 36What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come? 37In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) 40Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 41Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43So there was a division among the people because of him. 44And some of them would have taken him; but no man laid hands on him. 45Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46The officers answered, Never man spake like this man. 47Then answered them the Pharisees, Are ye also deceived? 48Have any of the rulers or of the Pharisees believed on him? 49But this people who knoweth not the law are cursed. 50Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) 51Doth our law judge any man, before it hear him, and know what he doeth? 52They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. 53And every man went unto his own house.

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의미를 바꾸는 차이점(135)
  • v1 [lexical]: Translates the negation and volition of walking in Judea, varying between 'would not' and 'did not wish to' — “would not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “wouldn’t” (WEB) vs “did wish to” (YLT)
  • v1 [lexical]: Varies the term for the region of Judea — “Judea” (WEB, YLT, WEBSTER, DRC) vs “Jewry” (KJV) vs “Judæa” (ASV) vs “Judaea” (DARBY)
  • v2 [lexical]: Translates the name of the feast, varying between 'tabernacles' and 'booths', or alters the word order of the verse — “tabernacles” (KJV, ASV, WEBSTER, DRC) vs “the Jews” (YLT, DARBY) vs “Booths” (WEB)
  • v2 [lexical]: Varies the expression for the proximity of the feast in time — “at hand” (WEB, KJV, ASV, WEBSTER, DRC) vs “nigh that of tabernacles” (YLT) vs “near” (DARBY)
  • v3 [stylistic]: (vv 3, 26, 37, 45) Varies between 'to' and 'unto' — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
  • v3 [lexical]: Varies the verb and adverb for leaving the current location — “Depart hence” (KJV, ASV, WEBSTER) vs “Remove” (YLT, DARBY) vs “from here” (WEB) vs “Pass from” (DRC)
  • v3 [lexical]: Varies the preposition indicating movement towards Judea — “into Judea” (WEB, KJV, WEBSTER, DRC) vs “Judæa” (ASV) vs “away to” (YLT) vs “Judaea” (DARBY)
  • v3 [stylistic]: Varies between archaic and modern second-person possessive pronouns — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v3 [lexical]: Varies the verb for looking at or witnessing the works — “see the” (KJV, WEBSTER) vs “behold thy” (ASV, YLT) vs “thy” (DARBY, DRC) vs “your” (WEB)
  • v3 [stylistic]: Varies the relative pronoun and archaic/modern verb forms for 'do' — “that thou doest” (KJV, WEBSTER) vs “which” (ASV, DARBY) vs “which you do” (WEB) vs “dost” (YLT) vs “which dost” (DRC)
  • v4 [lexical]: Varies the phrase for being recognized or seen publicly — “known openly” (WEB, KJV, ASV, WEBSTER, DRC) vs “in public” (YLT, DARBY)
  • v4 [stylistic]: Varies archaic and modern forms of the second-person pronoun and verb 'do' — “doest” (ASV, DARBY, WEBSTER) vs “thou do” (KJV, DRC) vs “you” (WEB) vs “dost” (YLT)
  • v4 [lexical]: Varies the verb used for making oneself known to the world — “manifest” (ASV, YLT, DARBY, DRC) vs “reveal yourself” (WEB) vs “shew thyself” (KJV) vs “show” (WEBSTER)
  • v5 [grammatical]: Varies the grammatical structure of the negation emphasizing the brothers' unbelief — “neither did” (KJV, DARBY, WEBSTER, DRC) vs “even” (WEB, ASV) vs “not even were” (YLT)
  • v5 [grammatical]: Varies the phrasing of the brothers' unbelief, including the preposition and verb tense — “brethren believe in” (KJV, WEBSTER, DRC) vs “brothers didn’t” (WEB) vs “did not on” (ASV) vs “believing” (YLT) vs “on” (DARBY)
  • v6 [lexical]: Varies the conjunction, the verb tense for speaking, and the preposition — “to” (WEBSTER, DRC) vs “therefore to” (WEB) vs “said unto” (KJV) vs “therefore saith” (ASV) vs “therefore saith to” (YLT) vs “therefore says to” (DARBY)
  • v7 [stylistic]: Varies between 'cannot', 'can't', and 'is not able to' — “cannot” (KJV, ASV, DARBY, WEBSTER, DRC) vs “can’t” (WEB) vs “is not able to” (YLT)
  • v7 [stylistic]: Varies archaic and modern forms of the verb 'hate', with some adding the direct object explicitly — “hateth” (KJV, ASV, WEBSTER, DRC) vs “hates me” (WEB) vs “doth hate” (YLT) vs “hates” (DARBY)
  • v7 [lexical]: Varies the expression for bearing witness or testifying — “testify of” (KJV, ASV) vs “concerning” (YLT, WEBSTER) vs “about” (WEB) vs “bear witness concerning” (DARBY) vs “give testimony” (DRC)
  • v7 [grammatical]: Varies the possessive construction — “its” (WEB, ASV, YLT, DARBY, WEBSTER) vs “the” (KJV, DRC)
  • v8 [grammatical]: Varies the prepositions and noun phrases directing movement to the feast — “to” (YLT, DARBY, WEBSTER) vs “to the” (WEB) vs “unto this feast” (KJV) vs “the” (ASV) vs “to festival day but” (DRC)
  • v8 [grammatical]: Varies the tense and auxiliary verbs for 'go' — “go” (KJV, ASV, DARBY, WEBSTER, DRC) vs “am” (WEB) vs “do” (YLT)
  • v8 [lexical]: Varies the conjunction and inclusion of the noun 'feast' or 'festival day' — “because” (WEB, ASV, YLT) vs “feast for” (KJV, DARBY, WEBSTER) vs “festival day because” (DRC)
  • v8 [lexical]: Varies the verb used to describe the completion or arrival of the appointed time — “fulfilled” (WEB, ASV, DARBY) vs “yet full come” (KJV, WEBSTER) vs “been fulfilled” (YLT) vs “accomplished” (DRC)
  • v9 [grammatical]: Varies the participial or subordinate clause structure for 'having said' — “When he had said” (KJV, WEBSTER, DRC) vs “Having” (WEB, DARBY) vs “And having” (ASV) vs “and saying” (YLT)
  • v9 [lexical]: Varies between 'things' and 'words', and the prepositions indicating the recipients — “things to” (WEB, YLT, DARBY) vs “things” (ASV, DRC) vs “words unto them” (KJV) vs “to” (WEBSTER)
  • v10 [lexical]: Varies the conjunction and temporal marker — “But when” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT) vs “after” (DRC)
  • v10 [grammatical]: Varies the auxiliary verb indicating past perfect tense for going up — “brethren were gone” (KJV, ASV, DRC) vs “had” (DARBY, WEBSTER) vs “brothers had” (WEB) vs “went” (YLT)
  • v10 [lexical]: Varies the adverb describing a public or open manner — “openly” (KJV, DARBY, WEBSTER, DRC) vs “publicly” (WEB, ASV) vs “manifestly” (YLT)
  • v11 [grammatical]: Varies the word order and tense for 'sought therefore' — “therefore” (WEB, ASV, DARBY, DRC) vs “sought” (KJV, WEBSTER) vs “therefore were seeking” (YLT)
  • v11 [grammatical]: Varies the preposition specifying the location or time of the feast — “at” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in” (YLT) vs “on” (DRC)
  • v11 [lexical]: Varies between 'feast' and 'festival day' — “feast” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “festival day” (DRC)
  • v12 [grammatical]: Varies the inclusion of the noun 'man' and the conjunction — “man” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT, DRC)
  • v12 [lexical]: Varies the negative particle used for disagreement — “No” (YLT, DARBY, WEBSTER, DRC) vs “Not so” (WEB, ASV) vs “Nay” (KJV)
  • v12 [lexical]: Varies the verb describing misleading the crowd — “deceiveth” (KJV, WEBSTER) vs “leads” (WEB) vs “leadeth” (ASV) vs “leadeth astray” (YLT) vs “deceives” (DARBY) vs “seduceth” (DRC)
  • v12 [lexical]: Varies the term for the large group of people and the adverb for leading them — “people” (KJV, WEBSTER, DRC) vs “multitude astray” (WEB, ASV) vs “multitude” (YLT) vs “crowd” (DARBY)
  • v13 [lexical]: Varies the prepositional phrase indicating the reason for their silence — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “through” (YLT) vs “on account of their” (DARBY)
  • v14 [lexical]: Varies between 'midst' and 'middle' to describe the timing of the feast — “midst” (KJV, ASV, WEBSTER, DRC) vs “middle” (WEB, YLT, DARBY)
  • v15 [lexical]: Varies the verb for amazement and its tense, as well as the inclusion of 'therefore' — “therefore marveled” (WEB) vs “marvelled” (KJV) vs “therefore” (ASV) vs “were wondering” (YLT) vs “therefore wondered” (DARBY) vs “marveled” (WEBSTER) vs “wondered” (DRC)
  • v15 [stylistic]: Varies the verb or auxiliary verb forms for knowing — “knoweth” (KJV, ASV, WEBSTER) vs “does” (WEB) vs “hath” (YLT) vs “knows” (DARBY) vs “doth” (DRC)
  • v15 [grammatical]: Varies the noun or pronoun for the person and the verb form — “man” (KJV, ASV, DARBY, WEBSTER) vs “know” (WEB, DRC) vs “one known” (YLT)
  • v16 [lexical]: (vv 16, 17) Varies between 'doctrine' and 'teaching' — “doctrine” (KJV, DARBY, WEBSTER, DRC) vs “teaching” (WEB, ASV, YLT)
  • v16 [grammatical]: Varies the relative pronoun and phrasing referring to the one who sent Jesus — “his that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “of him that has” (DARBY)
  • v17 [stylistic]: Varies the modal verb indicating future certainty — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v17 [lexical]: Varies the preposition regarding the teaching — “of” (KJV, ASV, DRC) vs “concerning” (YLT, DARBY, WEBSTER) vs “about” (WEB)
  • v17 [grammatical]: Varies the verb and preposition indicating the origin of the teaching — “is” (ASV, YLT, DARBY) vs “is from” (WEB, WEBSTER) vs “be of” (KJV, DRC)
  • v17 [grammatical]: Varies the verb tense and preposition indicating speaking on one's own authority — “from” (ASV, DARBY, WEBSTER) vs “speak of” (KJV, DRC) vs “am speaking from” (WEB) vs “do from” (YLT)
  • v18 [grammatical]: Varies the relative clause and prepositions for speaking on one's own authority — “that speaketh of” (KJV, DRC) vs “from” (ASV, WEBSTER) vs “who speaks from” (WEB) vs “who is speaking from” (YLT) vs “speaks from” (DARBY)
  • v18 [grammatical]: Varies the relative clause referring to the one seeking glory — “that seeketh his” (KJV, WEBSTER) vs “the” (ASV, DRC) vs “who seeks the” (WEB) vs “who is seeking the” (YLT) vs “seeks the” (DARBY)
  • v18 [grammatical]: Varies the relative clause and pronoun structure referring to the sender — “of him who” (WEB, YLT) vs “that” (KJV, WEBSTER) vs “of him” (ASV, DRC) vs “of him has” (DARBY)
  • v19 [grammatical]: Varies the verb tense and word order for the negative question — “give” (WEB, KJV, ASV, WEBSTER) vs “given” (YLT, DARBY) vs “not” (DRC)
  • v19 [lexical]: Varies the verb for observing the law — “keepeth” (KJV, WEBSTER, DRC) vs “keeps” (WEB) vs “doeth” (ASV) vs “doth” (YLT) vs “practises” (DARBY)
  • v20 [lexical]: Varies the term for the large gathering of people — “multitude” (WEB, ASV, YLT, DRC) vs “people” (KJV, WEBSTER) vs “crowd” (DARBY)
  • v20 [lexical]: Varies between 'demon' and 'devil' for the accusation against Jesus — “demon” (WEB, ASV, YLT, DARBY, WEBSTER) vs “devil” (KJV, DRC)
  • v20 [lexical]: Varies the verb and expression for trying to kill someone — “seeks” (WEB, DARBY) vs “goeth about” (KJV, WEBSTER) vs “seeketh” (ASV, DRC) vs “doth seek” (YLT)
  • v20 [stylistic]: Varies between archaic and modern second-person pronouns — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v21 [stylistic]: Varies between archaic and modern second-person plural pronouns — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v21 [lexical]: Varies the verb for amazement and the phrase expressing the reason — “wonder” (YLT, DARBY, DRC) vs “marvel” (KJV, WEBSTER) vs “because of it” (WEB) vs “because thereof” (ASV)
  • v22 [lexical]: Varies the conjunction indicating reason or origin — “that” (WEB, ASV, YLT, DARBY) vs “because” (KJV, WEBSTER, DRC)
  • v22 [lexical]: Varies the preposition indicating origin or source — “of” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “from” (WEBSTER)
  • v22 [lexical]: Varies the translation of the term for the one circumcised and inclusion of the day — “man” (KJV, ASV, YLT, WEBSTER, DRC) vs “boy” (WEB) vs “on sabbath” (DARBY)
  • v23 [grammatical]: Varies the modal verb indicating purpose or result regarding the law — “may” (WEB, ASV, YLT, DARBY, DRC) vs “should” (KJV, WEBSTER)
  • v23 [lexical]: Varies the verb describing the breaking or violating of the law — “broken” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “violated” (DARBY)
  • v23 [lexical]: Varies the phrasing and adjective expressing anger towards Jesus — “ye angry at” (KJV, WEBSTER) vs “wroth with” (ASV, YLT) vs “you with” (WEB) vs “with” (DARBY) vs “you” (DRC)
  • v24 [lexical]: Varies the adjective describing the quality of judgment — “judge righteous” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “just” (DRC)
  • v25 [grammatical]: Varies the phrasing of the question and the identification of the people of Jerusalem — “said” (ASV, DARBY, DRC) vs “Jerusalem Is not” (KJV, WEBSTER) vs “said Isn’t” (WEB) vs “the Jerusalemites said” (YLT)
  • v26 [lexical]: Varies the interjection or conjunction drawing attention — “But lo” (KJV, WEBSTER) vs “And” (ASV, YLT) vs “and behold” (DARBY, DRC) vs “Behold” (WEB)
  • v26 [lexical]: Varies the adverb describing the manner of speaking — “speaks openly” (WEB, DARBY) vs “speaketh boldly” (KJV, WEBSTER) vs “openly” (ASV, DRC) vs “doth speak freely” (YLT)
  • v26 [grammatical]: Varies the auxiliary verb and phrasing of the interrogative concerning the rulers' knowledge — “Can it be that” (WEB, ASV) vs “Do” (KJV, WEBSTER) vs “Have” (DARBY, DRC) vs “did” (YLT)
  • v26 [lexical]: Varies the verb and adverb indicating certainty of knowledge or recognition — “know” (WEB, ASV) vs “know indeed” (KJV, WEBSTER) vs “at all truly” (YLT) vs “then recognised” (DARBY) vs “known for a truth” (DRC)
  • v27 [grammatical]: Varies the transitional conjunction and introductory phrasing — “but” (YLT, WEBSTER, DRC) vs “Howbeit we know” (KJV, ASV) vs “However where” (WEB) vs “But as to” (DARBY)
  • v27 [grammatical]: Varies the verb form and clause structure for the coming of Christ — “cometh” (KJV, ASV, WEBSTER, DRC) vs “comes” (WEB) vs “when he doth come” (YLT) vs “when he comes” (DARBY)
  • v27 [grammatical]: Varies the phrasing and terms for 'no man knows where' — “man knoweth whence” (KJV, WEBSTER, DRC) vs “one will know where” (WEB) vs “one” (ASV) vs “one doth know” (YLT) vs “one knows” (DARBY)
  • v27 [lexical]: Varies the verb denoting origin — “is” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “comes from” (WEB)
  • v28 [grammatical]: Varies the participial or clause structure describing Jesus' action of teaching — “teaching and” (WEB, ASV, YLT, DARBY, DRC) vs “as he taught” (KJV, WEBSTER)
  • v28 [stylistic]: Varies the second-person pronoun and auxiliary verb — “Ye” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “have” (YLT)
  • v28 [lexical]: Varies the preposition or relative adverb indicating origin — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “from” (WEB)
  • v28 [grammatical]: Varies the auxiliary verb for 'come' — “am” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have” (WEB, YLT)
  • v28 [grammatical]: (vv 28, 33) Varies the relative pronoun referring to the sender — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
  • v28 [grammatical]: Varies the phrasing of the negation of knowledge — “ye know not” (KJV, ASV, WEBSTER) vs “you don’t” (WEB) vs “have known” (YLT) vs “do know” (DARBY) vs “you” (DRC)
  • v29 [lexical]: Varies the conjunction indicating the reason for knowing Him — “because” (WEB, ASV, YLT, DARBY, DRC) vs “for” (KJV, WEBSTER)
  • v30 [grammatical]: Varies the word order and tense for the action of seeking — “therefore” (WEB, ASV, DARBY, DRC) vs “sought” (KJV, WEBSTER) vs “were seeking therefore” (YLT)
  • v30 [lexical]: Varies the verb for arresting or capturing Jesus — “take” (WEB, KJV, ASV, DARBY, WEBSTER) vs “seize” (YLT) vs “apprehend” (DRC)
  • v30 [lexical]: Varies the conjunction introducing the failed attempt to arrest Him — “and” (ASV, YLT, DARBY, DRC) vs “but” (WEB, KJV, WEBSTER)
  • v30 [lexical]: (vv 30, 44) Varies the indefinite pronoun (man/one) — “man” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, YLT, DARBY)
  • v30 [grammatical]: Varies the phrasing of the idiom for arresting — “hands on” (KJV, WEBSTER, DRC) vs “a hand” (WEB) vs “his hand” (ASV) vs “the hand” (YLT) vs “his hand upon” (DARBY)
  • v30 [grammatical]: Varies the auxiliary verb indicating tense — “was” (KJV, ASV, WEBSTER, DRC) vs “had” (WEB, YLT, DARBY)
  • v31 [grammatical]: Varies the conjunction introducing the multitudes' belief — “But” (WEB, ASV, DARBY, DRC) vs “And many” (KJV, WEBSTER) vs “out” (YLT)
  • v31 [lexical]: Varies the terms for the group of people and the prepositions indicating belief — “people believed on” (KJV, WEBSTER) vs “multitude many in” (WEB) vs “multitude many” (ASV) vs “multitude did believe in” (YLT) vs “crowd” (DARBY) vs “many in” (DRC)
  • v31 [grammatical]: Varies between a conjunction and a pronoun to introduce their speech — “and” (KJV, YLT, DARBY, WEBSTER, DRC) vs “They” (WEB, ASV)
  • v31 [lexical]: Varies the term for miraculous deeds — “signs” (WEB, ASV, YLT, DARBY) vs “miracles” (KJV, WEBSTER, DRC)
  • v31 [grammatical]: Varies the demonstrative pronoun referencing the signs — “those” (WEB, ASV, DARBY) vs “these which” (KJV, WEBSTER, DRC) vs “that” (YLT)
  • v31 [grammatical]: Varies the verb tense and phrase structure regarding the works done — “man hath done” (KJV, ASV, WEBSTER) vs “has will he” (WEB) vs “one did” (YLT) vs “has” (DARBY) vs “doth” (DRC)
  • v32 [lexical]: Varies the term for the people and the participial vs finite verb form for their murmuring — “multitude murmuring these” (WEB, ASV, YLT) vs “people murmured such” (KJV, WEBSTER) vs “crowd murmuring these” (DARBY) vs “murmuring these” (DRC)
  • v32 [grammatical]: Varies the phrasing of the purpose clause for arresting Jesus — “officers to take” (KJV, ASV, WEBSTER) vs “arrest” (WEB) vs “that they may” (YLT) vs “that they might” (DARBY) vs “ministers apprehend” (DRC)
  • v33 [lexical]: Varies the preposition indicating direction or movement — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “away” (YLT)
  • v34 [stylistic]: (vv 34, 36) Varies the second-person pronoun and future auxiliary verb — “Ye shall” (KJV, ASV, DARBY) vs “will” (YLT, WEBSTER) vs “You will” (WEB) vs “You” (DRC)
  • v34 [stylistic]: (vv 34, 36) Varies the negation of the future verb — “shall not” (KJV, ASV, DARBY, DRC) vs “won’t” (WEB) vs “ye” (YLT) vs “will” (WEBSTER)
  • v35 [stylistic]: Varies between 'shall not' and 'won't' — “shall not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “won’t” (WEB)
  • v35 [grammatical]: Varies the phrasing and auxiliary verbs for his anticipated movement — “to” (WEB, YLT, WEBSTER) vs “will he go unto” (KJV, ASV, DRC) vs “Is about to to” (DARBY)
  • v35 [lexical]: Varies the translation of the term for Jews living outside Israel — “Dispersion” (WEB, ASV, DARBY) vs “dispersed among” (KJV, WEBSTER, DRC) vs “dispersion of” (YLT)
  • v35 [lexical]: Varies the translation of the term for non-Jews — “Greeks” (WEB, ASV, YLT, DARBY) vs “Gentiles” (KJV, WEBSTER, DRC)
  • v36 [lexical]: Varies the term used for Jesus' statement — “word” (WEB, ASV, YLT) vs “that” (KJV, WEBSTER) vs “which” (DARBY) vs “saying” (DRC)
  • v37 [lexical]: Varies the conjunction and preposition introducing the time of the event — “In” (KJV, DARBY, WEBSTER) vs “Now on” (WEB, ASV) vs “And” (YLT) vs “And on” (DRC)
  • v37 [lexical]: Varies the phrasing describing the significance of the last day of the feast — “the” (ASV, YLT, DARBY) vs “day that great” (KJV, WEBSTER) vs “and greatest” (WEB) vs “and” (DRC)
  • v37 [lexical]: Varies the term for the festival — “feast” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “festivity” (DRC)
  • v37 [lexical]: Varies the verb or participial phrase for crying out — “saying” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “out” (WEB)
  • v37 [grammatical]: Varies the phrasing of the condition for being thirsty — “any man thirst” (KJV, ASV, DRC) vs “anyone is thirsty” (WEB) vs “one doth” (YLT) vs “one” (DARBY) vs “thirsteth” (WEBSTER)
  • v38 [grammatical]: Varies the relative clause, verb tense, and preposition for believing in Jesus — “that believeth on” (KJV, ASV, WEBSTER) vs “who believes in” (WEB) vs “who is believing in” (YLT) vs “believes” (DARBY) vs “in” (DRC)
  • v39 [lexical]: Varies the verb and preposition explaining what Jesus meant by his statement — “of” (KJV, ASV) vs “said” (YLT, DRC) vs “said this about” (WEB) vs “said concerning” (DARBY) vs “spoke” (WEBSTER)
  • v39 [grammatical]: Varies the auxiliary verb form indicating tense and negation regarding glorification — “was not” (KJV, ASV, YLT, WEBSTER, DRC) vs “wasn’t” (WEB) vs “had” (DARBY)
  • v41 [lexical]: Varies the pronoun or conjunction introducing another group's statement — “But some” (WEB, KJV, ASV, WEBSTER, DRC) vs “and others” (YLT) vs “Others” (DARBY)
  • v41 [grammatical]: Varies the interrogative phrasing questioning if Christ comes from Galilee — “What does the” (WEB) vs “Shall Christ come” (KJV) vs “What doth the” (ASV) vs “Why” (YLT) vs “Does then the” (DARBY) vs “Will” (WEBSTER) vs “Doth the” (DRC)
  • v42 [grammatical]: Varies the auxiliary verb and negation for the question referring to scripture — “Hath not” (KJV, ASV, WEBSTER) vs “Hasn’t” (WEB) vs “Did” (YLT) vs “Has” (DARBY) vs “Doth” (DRC)
  • v42 [lexical]: Varies the term used for the sacred text — “scripture said” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Writing say” (YLT) vs “say” (DRC)
  • v42 [grammatical]: Varies the verb and prepositional phrase regarding where Christ comes from — “the comes” (WEB, DARBY) vs “Christ cometh of” (KJV, DRC) vs “the” (ASV) vs “out” (YLT) vs “from” (WEBSTER)
  • v42 [lexical]: Varies the term for descendants — “seed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “offspring” (WEB)
  • v43 [lexical]: Varies the term for disagreement and the phrasing of how it occurred — “division among” (KJV, WEBSTER) vs “arose in” (WEB) vs “in” (ASV) vs “therefore arose” (YLT) vs “therefore in” (DARBY) vs “dissension” (DRC)
  • v43 [lexical]: Varies the term for the gathering of people and the preposition indicating the cause — “multitude” (WEB, ASV, YLT) vs “people because” (KJV, WEBSTER, DRC) vs “crowd on account” (DARBY)
  • v44 [grammatical]: Varies the phrasing and verbs indicating the desire or attempt to arrest Him — “would have taken” (KJV, ASV, WEBSTER) vs “arrested” (WEB) vs “were willing to seize” (YLT) vs “desired to take” (DARBY) vs “apprehended” (DRC)
  • v44 [stylistic]: Varies between 'on' and 'upon' — “on” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “upon” (DARBY)
  • v45 [grammatical]: Varies the word order and inclusion of the subject for the officers arriving — “therefore came” (WEB, ASV, DARBY) vs “officers to” (KJV, WEBSTER) vs “came therefore unto” (YLT) vs “ministers therefore came” (DRC)
  • v46 [lexical]: Varies the term for the temple guards or servants — “officers” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “ministers” (DRC)
  • v47 [lexical]: Varies the verb indicating being misled or deceived — “deceived” (KJV, DARBY, WEBSTER) vs “led astray are you” (WEB) vs “led astray” (ASV) vs “been led astray” (YLT) vs “seduced” (DRC)
  • v48 [stylistic]: Varies the auxiliary verb form for the question — “Have” (WEB, KJV, WEBSTER) vs “Hath” (ASV, DRC) vs “did” (YLT) vs “Has” (DARBY)
  • v49 [grammatical]: Varies the term for the people and the phrasing describing their lack of knowledge of the law — “multitude that” (ASV, DRC) vs “multitude that doesn’t know” (WEB) vs “people who knoweth not” (KJV) vs “multitude that is knowing” (YLT) vs “crowd which does know” (DARBY) vs “know” (WEBSTER)
  • v49 [grammatical]: Varies the phrasing of the pronouncement of a curse upon the people — “accursed” (ASV, DARBY, DRC) vs “are cursed” (KJV, WEBSTER) vs “is” (WEB) vs “is accursed” (YLT)
  • v50 [grammatical]: Varies the pronoun or phrasing referring to whom Nicodemus spoke — “them” (KJV, ASV, YLT, WEBSTER, DRC) vs “said to them” (WEB) vs “themselves” (DARBY)
  • v51 [stylistic]: Varies between archaic and modern auxiliary verbs — “Doth” (KJV, ASV, YLT, WEBSTER, DRC) vs “Does” (WEB, DARBY)
  • v51 [grammatical]: Varies the article or determiner modifying 'man' — “a” (WEB, ASV, DARBY) vs “any” (KJV, WEBSTER, DRC) vs “the” (YLT)
  • v51 [lexical]: Varies the conjunction introducing the condition of hearing the man — “before” (KJV, DARBY, WEBSTER) vs “unless” (WEB, DRC) vs “except” (ASV) vs “if” (YLT)
  • v51 [stylistic]: Varies the verb form for 'know' — “know” (KJV, ASV, YLT, DARBY, DRC) vs “knows” (WEB) vs “knoweth” (WEBSTER)
  • v51 [stylistic]: Varies the verb form for 'do' — “doeth” (KJV, ASV, WEBSTER) vs “does” (WEB, DARBY) vs “doth” (YLT, DRC)
  • v52 [stylistic]: Varies between archaic and modern second-person interrogative phrasing — “Art thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Are you” (WEB)
  • v52 [grammatical]: Varies the preposition indicating origin or uses a demonym — “of Galilee” (KJV, ASV, DARBY) vs “from” (WEB, WEBSTER) vs “out” (YLT) vs “a Galilean” (DRC)

배경 정보

원문. Greek (TAGNT, public-domain critical text). Greek text (public domain / standard critical edition without Pericope Adulterae)

하나님의 이름: Theos (God).

참고되었으나 공통 견해에는 포함되지 않음

Academic textual-historical analysis

In its immediate narrative context, this chapter describes Jesus' attendance at the Jewish Feast of Tabernacles. His brothers urge him to reveal himself in Judea, but he initially remains in Galilee, stating his time has not yet come, before going up in secret (John 7:1-10). Mid-feast, Jesus teaches in the temple, asserting that his doctrine comes from the one who sent him and defending his prior Sabbath healing by comparing it to the patriarchally established law of circumcision (John 7:14-24). On the last and greatest day of the feast, Jesus cries out, offering living water to anyone who thirsts and believes in him, which the narrator identifies as the Spirit (John 7:37-39). The chapter records intense division among the people and leaders regarding his identity; some identify him as the Prophet or the Christ, while others object that the Christ cannot come from Galilee, as scripture dictates the Christ comes from David's seed in Bethlehem (John 7:40-43). The Pharisees and chief priests attempt to arrest him, but the officers are captivated by his speech, and Nicodemus unsuccessfully appeals for procedural justice before the assembly disperses (John 7:45-53).

Jewish interpretation

In its immediate literary setting, the narrative depicts a Galilean teacher navigating the fraught political and religious landscape of first-century Judea during the Feast of Booths (Sukkot). He delays his public arrival, eventually teaching in the Temple and defending a previous Sabbath healing by comparing it to the Torah's mandate for circumcision. The passage highlights intense regional prejudices and debate among the crowds and leadership regarding his origins, his authority, and whether a figure from Galilee could fulfill messianic expectations. On the final day of the festival, he uses the imagery of thirst and water to claim spiritual fulfillment.

Latter-day Saint

In the context of the Feast of Tabernacles, Jesus navigates rising hostility in Judea. He initially remains in Galilee before attending the feast privately, later emerging to teach publicly in the temple. The chapter focuses on the source of Jesus's authority and doctrine. Jesus challenges the crowds and the Jewish leaders regarding their observance of the Law of Moses, their judgment of his Sabbath healing, and their assumptions about the origins of the Messiah. He promises 'rivers of living water' (the Spirit) to those who believe, leading to further division among the people and the failed attempt by the Pharisees and chief priests to arrest him.

Jehovah's Witnesses

The narrative describes Jesus attending the Festival of Tabernacles (Booths) amidst intense controversy. He initially faces skepticism from his fleshly half-brothers (John 7:5) and widespread division among the Jewish crowds. Teaching openly in the temple, Jesus defends his Sabbath healings and asserts that his authority and doctrine come directly from the One who sent him (John 7:16, 28). He promises living water, identified as the spirit (John 7:37-39). Despite the religious leaders' attempts to arrest him, the temple officers are unable to act, astonished by his unparalleled manner of speaking (John 7:46), while Nicodemus briefly attempts to ensure legal justice for him.

NCB가 내린 번역 선택(80)
  • v1: did not wish to — ἤθελεν implies volition or desire, captured more explicitly by 'wish' than 'would'.
  • v1: Judea — Standard contemporary spelling of the geographic region.
  • v1: was walking ... walk — Preserves the repetition of the verb for walking.
  • v1: in Galilee ... in Judea — Translates the definite article pattern consistently without adding the English article.
  • v2: Feast of Booths — Translates the Greek σκηνοπηγία clearly as 'Booths' in modern parlance.
  • v2: the feast of the Jews, the Feast of Booths — Preserves the explicit appositional definite article structure of the Greek.
  • v3: his brothers ... your disciples — Translates the definite articles indicating possession naturally into modern English.
  • v3: your works which you are doing — Translates the present continuous action directly while using modern pronouns.
  • v4: does anything in secret while he seeks to be known openly — Preserves the chiastic contrast between acting in secret and seeking public recognition.
  • v4: be known openly — Maintains the contrast with 'in secret' while reflecting standard English idiom.
  • v5: not even — Translates the negation emphasizing the surprise of his brothers' unbelief.
  • v5: his brothers — Maintains the repetition from verse 3.
  • v6: says — Translates the historical present accurately.
  • v6: My time ... your time — Translates the symmetrical definite article pattern indicating possession.
  • v7: is not able to — Translates the verb specifically to explicitly denote inability.
  • v7: hate ... hates — Preserves the repetition of the verb.
  • v8: to this feast ... to this feast — Preserves the repetition of the specific demonstrative phrase.
  • v8: Translating strictly as 'not yet going up' — The translation reflects the Greek οὔπω and ἀναβαίνω, leaving open the issue on which traditions are divided over how to understand Jesus attending the Feast of Tabernacles secretly after initially telling his brothers his time has not yet come.
  • v9: these things — Translates the demonstrative plural accurately as 'things'.
  • v10: went up ... went up — Preserves the repetition of the verb for ascending.
  • v10: not openly, but as it were in secret — Preserves the direct contrast while adopting standard English idiom.
  • v11: that one — Translates the strong demonstrative pronoun precisely.
  • v12: crowds ... crowd — Preserves the Greek number shift from plural to singular.
  • v12: much murmuring ... among the crowds — Maintains the assonance and wordplay in English.
  • v13: openly — Maintains the inclusio linking back to verse 4.
  • v14: the feast ... the temple — Preserves the definite article pattern.
  • v15: letters, having never learned — Preserves the cognate link related to disciples (μαθηταί) in v.3.
  • v16: teaching — Translates more broadly to encompass all instruction, matching common contemporary usage.
  • v16: Literal translation of the origin of his teaching — Translates the Greek simply as 'the one who sent me', aligning with what is widely agreed that Jesus declares his teaching comes directly from the Father who sent him.
  • v17: God — Translates the divine name consistently according to the map.
  • v17: willing to do his will — Preserves the cognate construction.
  • v17: Translating neutrally to allow for both practical obedience and general disposition — The text states doing the will leads to knowledge, which accommodates the claim that several traditions further specify that recognizing the divine origin of Christ's teaching requires an active willingness to obey God's will.
  • v18: his own glory ... the glory — Preserves the repetition of glory.
  • v19: the law ... the law — Preserves the repetition of the law.
  • v19: doing the law — Translates faithfully, maintaining the active, continuous sense of performing the law.
  • v19: seeking to kill — Preserves the explicit phrase, linking conceptually to v.20.
  • v21: did one work, and you all — Preserves the Greek number shift emphasizing a singular deed causing plural amazement.
  • v22: circumcision ... circumcise — Preserves the cognate construction.
  • v23: receives circumcision — Preserves the cognate phrasing.
  • v23: Literal rendition of the conditional comparison — The translation objectively renders the Greek a fortiori argument, on which traditions are divided over how to apply his defense of his Sabbath healing in contrast to the law of circumcision.
  • v24: judge the righteous judgment — Preserves the cognate construction without interpolating the specific theological application regarding acts of mercy.
  • v25: seeking to kill — Maintains the repetition from previous verses.
  • v26: look — Translates the interjection using contemporary language per rules.
  • v26: truly recognized that this is truly — Preserves the repetition of truly missed by many translations.
  • v27: where ... is from ... where ... is from — Preserves the repetition of the phrase indicating origin.
  • v28: where I am from — Uses modern contemporary phrasing while maintaining the repetition of knowing origin.
  • v28: know ... know ... do not know — Preserves the repetition of the verb for knowing.
  • v29: and that one — Translates the explicit demonstrative pronoun emphasizing the Father.
  • v30: no one laid a hand on him — Links conceptually with the attempt to seize him while capturing the exact singular phrasing.
  • v31: these which this one — Preserves the demonstrative pronoun pairing referring to the signs and Jesus.
  • v32: murmuring — Preserves the cognate link to the murmuring in verse 12.
  • v32: The Pharisees ... the Pharisees — Preserves the repetition of the subject.
  • v33: the one who sent — Translates the definite article and participle as a substantive.
  • v34: you will seek me and you will not find me — Preserves the exact refrain and repetition.
  • v35: is this one about to go ... is he about to go ... of the Greeks ... the Greeks — Preserves the repetition of the destination verb phrase and the exact ethnonyms.
  • v37: the last day, the great day — Preserves the double definite article structure describing the day.
  • v37: Literal rendering of the invitation — Translates the Greek as a general conditional offer without interpolating the specific theological claim about personal conversion.
  • v38: The one believing — Translates the substantive participle directly.
  • v38: Direct translation linking living water and Spirit — The rendering follows the Greek syntax exactly, reflecting that universally across all traditions, Christians affirm that Jesus promises that rivers of living water, identified as the Holy Spirit, will flow from within those who believe in him.
  • v39: Spirit — Capitalizes Spirit based on the universal affirmation that the rivers of living water are identified as the Holy Spirit.
  • v39: Spirit ... Spirit — Preserves the repetition of the term consistently.
  • v39: Literal rendering supplying 'given' — Supplies 'given' while leaving open the theological question on which traditions are divided over whether the statement that the Spirit was not yet given indicates an epochal shift in outpouring rather than a complete absence in the Old Covenant.
  • v40: these words — Translates the demonstrative and plural noun exactly.
  • v41: the Christ ... the Christ — Preserves the repetition of the messianic title.
  • v42: the seed of David — Translates the definite article phrase reflecting direct descent.
  • v43: in the crowd — Translates the definite article and noun accurately.
  • v43: Accurate rendering of the crowds' divided claims — The translation presents the various claims about his origin verbatim, capturing Johannine irony without adding explanatory glosses.
  • v44: to seize him ... no one laid hands upon him — Preserves the refrain mirroring the failed arrest attempt in verse 30.
  • v45: the chief priests and Pharisees — Translates the single definite article uniting the two groups.
  • v46: Never has a man spoken in this way, like this man — Preserves the repetition of man present in the Greek text.
  • v47: led astray — Preserves the conceptual link to the accusation in verse 12.
  • v48: out of the ... out of the — Preserves the repetition of the preposition.
  • v49: Direct translation of the Pharisees' rhetorical dismissal — Renders the curse precisely, reflecting the grammatical number shift, without interpreting the Pharisees' underlying motivations.
  • v49: this crowd ... are accursed — Preserves the grammatical number shift from the singular crowd to the plural accursed.
  • v50: the one having come ... by night — Translates the substantive aorist participle designating Nicodemus' past action.
  • v51: judge — Preserves the cognate repetition of judging from verse 24.
  • v51: judge the man — Translates the definite article accurately.
  • v52: see — Translates the interjection normally using contemporary English.
  • v52: out of Galilee ... out of Galilee — Preserves the exact prepositional repetition emphasizing his origin.
  • v53: Include verse 53 in brackets — Though absent from the provided source text and widely regarded by academic scholarship as an interpolation beginning the Pericope Adulterae, it is supplied in brackets to conform to the traditional versification.
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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