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Juan 18

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1Having said these things, Jesus went out with his disciples beyond the torrent of Kidron, where there was a garden, into which he entered, he and his disciples. 2Now Judas, the one betraying him, also knew the place, because many times Jesus gathered there with his disciples. 3Judas therefore, having taken the cohort and officers from the chief priests and from the Pharisees, comes there with lanterns and torches and weapons. 4Jesus therefore, knowing all the things coming upon him, went out and says to them, "Whom do you seek?" 5They answered him, "Jesus the Nazarene." Jesus says to them, "I am he." Now Judas, the one betraying him, was standing with them. 6When therefore he said to them, "I am he," they went backward and fell to the ground. 7Again therefore he asked them, "Whom do you seek?" And they said, "Jesus the Nazarene." 8Jesus answered, "I told you that I am he. If therefore you seek me, let these go away," 9so that the word might be fulfilled which he said, "Those whom you have given me, I lost out of them not one." 10Simon Peter therefore, having a sword, drew it and struck the high priest's servant, and cut off his right ear. Now the servant's name was Malchus. 11Jesus therefore said to Peter, "Put the sword into the sheath. The cup which the Father has given me, shall I not drink it?" 12The cohort therefore, and the tribune, and the officers of the Jews seized Jesus and bound him, 13and led him to Annas first; for he was father-in-law to Caiaphas, who was high priest of that year. 14Now Caiaphas was the one having counseled the Jews that it is advantageous for one man to die for the people. 15Now Simon Peter was following Jesus, and the other disciple. But that disciple was known to the high priest, and went in with Jesus into the courtyard of the high priest; 16but Peter was standing at the door outside. The other disciple, who was known to the high priest, therefore went out and spoke to the doorkeeper, and brought Peter in. 17The servant girl who kept the door therefore says to Peter, "You are not also one of the disciples of this man, are you?" He says, "I am not." 18Now the servants and the officers were standing there, having made a charcoal fire, because it was cold, and they were warming themselves; and Peter also was with them, standing and warming himself. 19The high priest therefore questioned Jesus about his disciples and about his teaching. 20Jesus answered him, "I have spoken openly to the world. I always taught in a synagogue and in the temple, where all the Jews come together, and in secret I spoke nothing. 21Why do you question me? Question those who have heard what I spoke to them. Look, these know what I said." 22Now when he had said these things, one of the officers standing by gave a slap to Jesus, saying, "Is this how you answer the high priest?" 23Jesus answered him, "If I spoke evilly, testify about the evil; but if well, why do you strike me?" 24Annas therefore sent him, bound, to Caiaphas the high priest. 25Now Simon Peter was standing and warming himself. They said therefore to him, "You are not also one of his disciples, are you?" He therefore denied it and said, "I am not." 26One of the servants of the high priest, being a relative of him whose ear Peter cut off, says, "Did I not see you in the garden with him?" 27Peter therefore denied it again, and immediately a rooster crowed. 28They lead Jesus therefore from Caiaphas into the Praetorium. Now it was early morning; and they themselves did not enter into the Praetorium, so that they might not be defiled, but so that they might eat the Passover. 29Pilate therefore went outside to them and says, "What accusation do you bring against this man?" 30They answered and said to him, "If this one were not doing evil, we would not have delivered him up to you." 31Pilate therefore said to them, "Take him yourselves, and judge him according to your law." The Jews therefore said to him, "It is not lawful for us to put anyone to death," 32so that the word of Jesus might be fulfilled which he said, signifying by what death he was about to die. 33Pilate therefore entered again into the Praetorium and called Jesus, and said to him, "Are you the King of the Jews?" 34Jesus answered him, "From yourself do you say this, or did others tell you about me?" 35Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests delivered you up to me; what did you do?" 36Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, my servants would fight so that I might not be delivered up to the Jews; but now my kingdom is not from here." 37Pilate therefore said to him, "So then you are a king?" Jesus answered, "You say that I am a king. For this I have been born, and for this I have come into the world, so that I may testify to the truth. Everyone who is of the truth hears my voice." 38Pilate says to him, "What is truth?" And having said this, he went out again to the Jews and says to them, "I find no cause in him. 39But there is a custom for you, that I release to you one at the Passover; do you wish therefore that I release to you the King of the Jews?" 40They shouted therefore again all, saying, "Not this one, but Barabbas!" Now Barabbas was a robber.

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Kung saan nagkakasundo ang mga tradisyon

There is widespread agreement that Jesus' statement 'I am he' functions as a revelation of the divine name that physically strikes the soldiers to the ground, proving His arrest and passion were an entirely voluntary submission rather than a forced capture. It is broadly affirmed that Christ's declaration that His kingdom is 'not of this world' provides the biblical basis for distinguishing the spiritual realm of the church from temporal civil authority, dictating that the church must not use… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Pinaniniwalaan ng karamihan, pero hindi ng lahat

  • Christ's declaration that His kingdom is 'not of this world' provides the biblical basis for distinguishing the spiritual realm of the church from the temporal authority of civil government. (7 affirm)
  • Because Christ's kingdom is not of this world, the church must not use the coercive power of the state or physical force to enforce religious belief. (9 affirm)

Kung saan nagkakaiba ang mga tradisyon

  • Christ's acceptance of the 'cup' exhibits His perfect human obedience and the harmonious alignment of His human and divine wills.

    orthodox: AFFIRM; oriental-orthodox: QUALIFY; methodist: QUALIFY

  • Jesus' command to put away the sword establishes a permanent ethic of nonresistance and a prohibition against the use of lethal violence by His followers.

    lutheran: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; anabaptist: AFFIRM; pentecostal: QUALIFY; adventist: QUALIFY; restorationist: AFFIRM

  • Christ's declaration that His kingdom is 'not of this world' establishes the fundamentally spiritual and eschatological nature of His reign.

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

  • Christ's assertion that His kingdom is 'not of this world' refutes the expectation of a future, earthly political kingdom, identifying the kingdom as a present spiritual reality.

    methodist: AFFIRM; anabaptist: DENY; restorationist: AFFIRM

  • Because Christ's kingdom does not originate from worldly power, Christians are prohibited from participating in civil magistracy.

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

  • The narrative of Peter's denial serves as the paradigmatic model for penance, instructing believers on human frailty and the need for continuous repentance.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; reformed: QUALIFY; methodist: QUALIFY; pentecostal: QUALIFY

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Catholic

The chapter narrates the beginning of Jesus's passion: His betrayal and arrest in the garden across the Kidron Valley, His willing surrender, Peter's violent defense and subsequent denials, and the sequence of interrogations before the high priests Annas and Caiaphas, culminating in His Roman trial before Pontius Pilate, where Jesus redefines kingship and truth. Reception: Catholic exegesis, drawing equally from Latin and Greek Fathers, reads John 18 as a profound manifestation of Christ's divine sovereignty within His human suffering. His response to the arresting party, 'I am he' (Ego eimi, vv. 5-6), is understood not merely as identification but as a theophany—an utterance of the divine name that physically strikes the soldiers to the ground. Augustine and Cyril of Alexandria both emphasize that this demonstrates the absolute voluntariness of His passion; nobody takes His life, but He lays it down. Typologically, Cyril notes that the garden (v. 1) mirrors Eden: just as the first Adam fell into sin in a garden, the Second Adam begins the restoration of humanity by willingly accepting the 'cup' of suffering in a garden. Peter's threefold denial (vv. 15-18, 25-27) is heavily emphasized in Catholic theology regarding grace and human frailty; Augustine observes that Peter failed because he relied on human presumption rather than divine grace, establishing a framework for Catholic teachings on penance. Furthermore, Jesus's dialogue with Pilate (vv. 36-38) is foundational for Catholic political theology and Christology. The declaration 'My kingdom is not of this world' establishes the spiritual, rather than temporal, origin of Christ's reign, which Pope Pius XI utilized to institute the Solemnity of Christ the King. Thomas Aquinas reads Pilate's infamous 'What is truth?' as the archetype of worldly skepticism blinding itself to the Incarnate Truth standing directly before it.

Eastern Orthodox

John 18 narrates the arrest, interrogations, and trials of Jesus, contrasting His sovereign composure with the chaos, violence, and cowardice surrounding Him. In the garden across the Kidron Valley, Jesus goes out to meet His betrayer and captors, identifying Himself with the divine 'I am' that casts them to the ground. He rebukes Peter's violent defense and accepts the cup of suffering. The narrative weaves between Jesus' steady witness before the high priests and Pilate—where He testifies to a kingdom not of this world and to the truth—and Peter's threefold denial in the courtyard. Reception: Eastern Orthodox reception of John 18 is fundamentally Christological and heavily emphasizes the voluntary nature of the Passion. John Chrysostom highlights verses 4-6 ('I am he'), asserting that Christ knocking the armed cohort to the ground with a word demonstrates His uncreated divine power; He is not captured by force, but sovereignly permits Himself to be bound, making His sacrifice entirely voluntary. Cyril of Alexandria views the entire sequence through the lens of the incarnate Word's two natures. Cyril notes that while Christ's divine majesty is revealed in the garden, His acceptance of 'the cup which the Father hath given me' (John 18:11) manifests His perfect human obedience, showing the harmony of His human and divine wills. Furthermore, Christ's dialogue with Pilate, particularly Pilate's question 'What is truth?' (John 18:38), is read by Patristic commentators like Theophylact of Ohrid as the tragedy of the secular mind: Pilate asks *what* is truth, failing to recognize that Truth is a divine Person standing immediately before him. Christ's declaration that His kingdom 'is not of this world' (John 18:36) is taken as a foundational axiom for Orthodox ecclesiology and the mystical life, reinforcing that the Church's ultimate reality and the believer's citizenship are eschatological.

Oriental Orthodox

In this chapter, Jesus is betrayed by Judas and arrested in a garden across the Kidron valley. He confronts the arresting soldiers, identifying Himself with the divine 'I am,' which causes them to fall to the ground, before securing the release of His disciples. Rebuking Peter's violent defense, Jesus accepts the 'cup' of suffering. He is then tried before the high priests Annas and Caiaphas, where He is struck by an officer for His testimony. Concurrently, Peter denies knowing Him three times. Finally, Jesus is brought before Pilate, where He testifies that His kingdom is not of this world and that He came to bear witness to the truth, leading to the crowd choosing the release of the robber Barabbas over Him. Reception: Within the Oriental Orthodox tradition, this chapter is a paramount text for demonstrating the voluntary nature of the Passion, a central pillar of miaphysite Christology. Through the lens of Cyril of Alexandria and Severus of Antioch, the events in the garden are not a tragic capture but a sovereign surrender. When Jesus says 'I am he' and the soldiers fall backward (John 18:6), Cyril interprets this as a flash of divine power; the Incarnate Word momentarily reveals His uncreated majesty to prove that He could not be taken by force. His subsequent arrest is thus entirely voluntary, an act of the one incarnate nature of God the Word willingly entering into suffering for the salvation of the world. The acceptance of the 'cup' (v. 11) is read by Severus of Antioch as the unified will of the Incarnate Word embracing the Father's economy, refusing to separate the divine and human wills into conflicting operations. Furthermore, the striking of Jesus by the servant (v. 22) is meditated upon as the ultimate paradox of the *kenosis* (self-emptying): the impassible Creator of the universe voluntarily endures indignity in His own flesh. Christ's declaration to Pilate that His kingdom 'is not of this world' (v. 36) is received as an affirmation of the spiritual, heavenly nature of the Church, which relies on truth rather than earthly coercion.

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WEB · World English Bible

1When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where there was a garden, into which he and his disciples entered. 2Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 4Jesus therefore, knowing all the things that were happening to him, went out and said to them, “Who are you looking for?” 5They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas also, who betrayed him, was standing with them. 6When therefore he said to them, “I am he,” they went backward and fell to the ground. 7Again therefore he asked them, “Who are you looking for?” They said, “Jesus of Nazareth.” 8Jesus answered, “I told you that I am he. If therefore you seek me, let these go their way,” 9that the word might be fulfilled which he spoke, “Of those whom you have given me, I have lost none.” 10Simon Peter therefore, having a sword, drew it, struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. 11Jesus therefore said to Peter, “Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?” 12So the detachment, the commanding officer, and the officers of the Jews seized Jesus and bound him, 13and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. 14Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people. 15Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest; 16but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter. 17Then the maid who kept the door said to Peter, “Are you also one of this man’s disciples?” He said, “I am not.” 18Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter was with them, standing and warming himself. 19The high priest therefore asked Jesus about his disciples and about his teaching. 20Jesus answered him, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet. I said nothing in secret. 21Why do you ask me? Ask those who have heard me what I said to them. Behold, they know the things which I said.” 22When he had said this, one of the officers standing by slapped Jesus with his hand, saying, “Do you answer the high priest like that?” 23Jesus answered him, “If I have spoken evil, testify of the evil; but if well, why do you beat me?” 24Annas sent him bound to Caiaphas, the high priest. 25Now Simon Peter was standing and warming himself. They said therefore to him, “You aren’t also one of his disciples, are you?” He denied it and said, “I am not.” 26One of the servants of the high priest, being a relative of him whose ear Peter had cut off, said, “Didn’t I see you in the garden with him?” 27Peter therefore denied it again, and immediately the rooster crowed. 28They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they might not be defiled, but might eat the Passover. 29Pilate therefore went out to them and said, “What accusation do you bring against this man?” 30They answered him, “If this man weren’t an evildoer, we wouldn’t have delivered him up to you.” 31Pilate therefore said to them, “Take him yourselves, and judge him according to your law.” Therefore the Jews said to him, “It is illegal for us to put anyone to death,” 32that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die. 33Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?” 34Jesus answered him, “Do you say this by yourself, or did others tell you about me?” 35Pilate answered, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?” 36Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be delivered to the Jews. But now my Kingdom is not from here.” 37Pilate therefore said to him, “Are you a king then?” Jesus answered, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.” 38Pilate said to him, “What is truth?” When he had said this, he went out again to the Jews, and said to them, “I find no basis for a charge against him. 39But you have a custom that I should release someone to you at the Passover. Therefore, do you want me to release to you the King of the Jews?” 40Then they all shouted again, saying, “Not this man, but Barabbas!” Now Barabbas was a robber.

KJV · King James Version

1When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. 2And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. 3Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. 4Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6As soon then as he had said unto them, I am he, they went backward, and fell to the ground. 7Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. 8Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: 9That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none. 10Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. 11Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? 12Then the band and the captain and officers of the Jews took Jesus, and bound him, 13And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. 14Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. 15And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. 16But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. 17Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not. 18And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. 19The high priest then asked Jesus of his disciples, and of his doctrine. 20Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. 21Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. 22And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? 23Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? 24Now Annas had sent him bound unto Caiaphas the high priest. 25And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. 26One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? 27Peter then denied again: and immediately the cock crew. 28Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. 29Pilate then went out unto them, and said, What accusation bring ye against this man? 30They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

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Mga pagkakaiba na nagpapabago sa kahulugan (97)
  • v1 [lexical]: Translates the object as "words" versus "things" and handles the noun/pronoun subject — “words he” (WEB, KJV, ASV, WEBSTER) vs “things” (DARBY, DRC) vs “things having said Jesus” (YLT)
  • v1 [lexical]: Translates the direction of going as "forth" versus "out" — “forth” (KJV, ASV, YLT, WEBSTER, DRC) vs “out” (WEB, DARBY)
  • v1 [lexical]: Translates the crossing of the brook as "over" versus "beyond" — “over” (WEB, KJV, ASV, WEBSTER, DRC) vs “beyond” (YLT, DARBY)
  • v1 [lexical]: Translates the waterway as a "brook" versus a "torrent", and varies the spelling of the name Kidron — “Kidron” (WEB, ASV) vs “brook Cedron” (KJV, DRC) vs “of Kedron” (YLT) vs “torrent” (DARBY) vs “Kedron” (WEBSTER)
  • v2 [lexical]: Translates the conjunction as "And" versus "Now" — “And” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Now” (WEB, ASV)
  • v2 [lexical]: (vv 2, 5) Translates the action of Judas as "betrayed" versus "delivered up" — “who” (WEB, ASV, WEBSTER, DRC) vs “who delivered” (YLT, DARBY) vs “also which betrayed” (KJV)
  • v2 [grammatical]: Changes the tense and placement of the verb "knew" — “knew” (KJV, ASV, WEBSTER, DRC) vs “also” (WEB) vs “up had known” (YLT) vs “up” (DARBY)
  • v2 [lexical]: Translates the causal conjunction as "for" versus "because" and varies the expression of frequency — “for” (WEB, KJV, ASV, WEBSTER) vs “because” (DARBY, DRC) vs “because many times did” (YLT)
  • v3 [lexical]: Translates the inferential conjunction as "then" versus "therefore" — “then” (WEB, KJV, ASV, WEBSTER) vs “therefore” (YLT, DARBY, DRC)
  • v3 [lexical]: Translates the preposition and noun describing the attendants — “officers from” (WEB, KJV, ASV, WEBSTER) vs “out of” (YLT) vs “of” (DARBY) vs “servants” (DRC)
  • v3 [grammatical]: Alters the verb tense and varies the phrasing for "there/thither" — “cometh thither” (KJV, ASV, WEBSTER, DRC) vs “came there” (WEB) vs “doth come” (YLT) vs “comes there” (DARBY)
  • v4 [grammatical]: Alters the verb tense and phrasing for future or impending events — “were coming” (ASV, DARBY, WEBSTER) vs “should come upon” (KJV, DRC) vs “were happening to” (WEB) vs “are coming” (YLT)
  • v5 [lexical]: (vv 5, 7) Translates the identifier as "of Nazareth" versus a noun describing origin — “of Nazareth” (WEB, KJV, ASV, WEBSTER, DRC) vs “the Nazarene” (YLT) vs “the Nazaraean” (DARBY)
  • v5 [grammatical]: Alters the verb tense and preposition for speaking — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v5 [grammatical]: Translates the past state as a simple past versus a past progressive — “stood” (KJV, WEBSTER, DRC) vs “was standing” (WEB, ASV) vs “up was standing” (YLT) vs “up” (DARBY)
  • v6 [lexical]: Varies the temporal conjunction and its phrasing — “When therefore” (WEB, ASV, YLT, DARBY) vs “As soon then as” (KJV, WEBSTER) vs “therefore” (DRC)
  • v6 [stylistic]: (vv 6, 15, 16, 31, 33, 37, 39) Uses archaic "unto" versus modern "to" — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v8 [stylistic]: Varies the pronoun form and conjunction placement — “therefore ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “then me” (YLT)
  • v8 [lexical]: Translates the phrase for departure — “their way” (WEB, KJV, ASV, DRC) vs “away” (YLT, DARBY, WEBSTER)
  • v9 [lexical]: (vv 9, 32) Translates the term for the spoken statement as "word" versus "saying" — “word” (WEB, ASV, YLT, DARBY, DRC) vs “saying” (KJV, WEBSTER)
  • v10 [lexical]: Translates the verb for hitting as "struck" versus "smote" — “struck” (WEB, ASV, YLT, DRC) vs “and smote” (KJV, DARBY, WEBSTER)
  • v10 [lexical]: Translates the rank and status of the high priest's servant — “high priest’s servant” (WEB, KJV, ASV) vs “of the high priest” (WEBSTER, DRC) vs “chief” (YLT) vs “bondman of the priest” (DARBY)
  • v11 [stylistic]: Varies the preposition and inclusion of conjunction for speaking — “therefore said to” (WEB, YLT, DARBY, DRC) vs “unto” (KJV) vs “therefore said” (ASV) vs “to” (WEBSTER)
  • v11 [lexical]: Varies the expression for storing the sword — “the” (WEB, ASV, YLT, DARBY) vs “up thy” (KJV, WEBSTER, DRC)
  • v11 [lexical]: Translates the word for the sword's container as "sheath" versus "scabbard" — “the sheath” (KJV, ASV, YLT, DARBY, WEBSTER) vs “its” (WEB) vs “scabbard” (DRC)
  • v11 [lexical]: Translates the drinking vessel as "cup" versus "chalice" — “the” (WEB, ASV, DARBY) vs “cup which my” (KJV, WEBSTER) vs “that the” (YLT) vs “chalice” (DRC)
  • v12 [lexical]: Translates the term for the military unit — “band and” (KJV, ASV, WEBSTER, DRC) vs “therefore” (YLT, DARBY) vs “detachment” (WEB)
  • v12 [lexical]: Translates the military title — “captain” (KJV, YLT, WEBSTER) vs “commanding officer” (WEB) vs “chief” (ASV) vs “chiliarch” (DARBY) vs “tribune” (DRC)
  • v12 [lexical]: Translates the term for the Jewish attendants — “the” (WEB, ASV, YLT, DARBY) vs “officers” (KJV, WEBSTER) vs “the servants” (DRC)
  • v12 [lexical]: Translates the verb for apprehending Jesus — “took” (KJV, DARBY, WEBSTER, DRC) vs “seized” (WEB, ASV) vs “hold on” (YLT)
  • v14 [grammatical]: Varies the conjunction and sentence structure introducing Caiaphas's role — “Now Caiaphas” (KJV, ASV, WEBSTER) vs “it” (WEB) vs “and” (YLT) vs “But it” (DARBY) vs “Caiphas” (DRC)
  • v14 [lexical]: Translates the term for advantageousness — “was expedient that” (WEB, KJV, ASV, WEBSTER, DRC) vs “is good for” (YLT) vs “better” (DARBY)
  • v14 [lexical]: Translates the verb for dying as "die" versus "perish" — “should die” (KJV, ASV, WEBSTER, DRC) vs “perish” (WEB, DARBY) vs “to perish” (YLT)
  • v15 [lexical]: Translates the action of going inside as "went in" versus "entered" — “went in” (KJV, DARBY, WEBSTER, DRC) vs “entered” (WEB, ASV) vs “he entered” (YLT)
  • v15 [lexical]: Translates the word for the courtyard or residence — “court” (WEB, ASV, DRC) vs “palace” (KJV, DARBY, WEBSTER) vs “hall” (YLT)
  • v16 [grammatical]: (vv 16, 25) Alters the verb aspect between simple past and past progressive — “stood” (KJV, DARBY, WEBSTER, DRC) vs “was standing” (WEB, ASV, YLT)
  • v16 [stylistic]: Varies the relative pronoun and conjunction — “who” (WEB, ASV, YLT, WEBSTER) vs “therefore who” (DARBY, DRC) vs “which” (KJV)
  • v16 [lexical]: Translates the term for the female doorkeeper — “door” (WEB, KJV, ASV, WEBSTER) vs “female keeping the” (YLT) vs “porteress” (DARBY) vs “portress” (DRC)
  • v17 [grammatical]: Varies whether "this man" modifies disciples or acts as a substantive — “this man’s” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY)
  • v18 [lexical]: Translates the conjunction — “Now” (WEB, ASV, DRC) vs “And” (KJV, YLT, WEBSTER) vs “But” (DARBY)
  • v18 [lexical]: (vv 18, 26) Translates the term for slaves as "servants" versus "bondmen" — “servants” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “bondmen” (DARBY)
  • v18 [lexical]: Translates the causal conjunction as "for" versus "because" — “for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “because” (YLT, DRC)
  • v18 [grammatical]: Alters the verb aspect for warming — “warming” (WEB, ASV, YLT, DARBY, DRC) vs “warmed” (KJV, WEBSTER)
  • v19 [lexical]: Translates the preposition regarding the topic of questioning — “of” (KJV, ASV, DRC) vs “concerning” (YLT, DARBY, WEBSTER) vs “about” (WEB)
  • v19 [lexical]: Translates the term for instruction as "doctrine" versus "teaching" — “doctrine” (KJV, DARBY, WEBSTER, DRC) vs “teaching” (WEB, ASV, YLT)
  • v20 [grammatical]: Varies the verb tense and the translation of the adverb — “spoke” (WEB, DARBY, WEBSTER) vs “have spoken” (ASV, DRC) vs “spake openly” (KJV) vs “freely” (YLT)
  • v20 [grammatical]: Alters the phrasing and aspect of teaching continually — “ever taught” (KJV, ASV, WEBSTER) vs “always” (WEB, DARBY) vs “did always teach” (YLT) vs “have always” (DRC)
  • v20 [grammatical]: Translates the generic noun as singular or plural — “the synagogue” (KJV, DARBY, WEBSTER, DRC) vs “synagogues” (WEB, ASV) vs “a” (YLT)
  • v20 [lexical]: Varies the spatial adverb and inclusion of "all" — “where” (WEB, YLT) vs “whither” (KJV, WEBSTER) vs “where all” (ASV, DARBY) vs “all” (DRC)
  • v21 [grammatical]: Alters the verb tense and preposition indicating to whom Jesus spoke — “to” (WEB, WEBSTER) vs “have said unto” (KJV) vs “spake” (ASV) vs “spake to” (YLT) vs “spoken to” (DARBY) vs “spoken” (DRC)
  • v21 [grammatical]: Varies the phrasing of the object clause and the interjection — “behold they know what” (KJV, DARBY, WEBSTER) vs “the things which” (WEB) vs “these the things which” (ASV) vs “lo these have known” (YLT) vs “things” (DRC)
  • v22 [grammatical]: Alters the phrasing of the clause describing Jesus finishing his statement — “said this” (WEB, ASV) vs “had thus spoken” (KJV, WEBSTER) vs “said these things” (DARBY, DRC) vs “having said these things” (YLT)
  • v22 [grammatical]: Varies the relative clause versus participle — “standing” (WEB, ASV, YLT) vs “who” (DARBY, WEBSTER) vs “officers which stood” (KJV) vs “servants standing” (DRC)
  • v22 [stylistic]: (vv 22, 33) Updates the archaic phrasing of the question — “Answerest thou” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Do you answer” (WEB) vs “Thus dost answer” (YLT)
  • v24 [stylistic]: Varies "to" versus "unto" and the spelling of Caiaphas — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto Caiaphas” (KJV, ASV) vs “to Caiphas” (DRC)
  • v25 [lexical]: Translates the conjunction connecting the narrative scenes — “And” (KJV, YLT, WEBSTER, DRC) vs “Now” (WEB, ASV) vs “But” (DARBY)
  • v25 [grammatical]: Alters the verb aspect between simple past and progressive participle — “warming” (WEB, ASV, YLT, DARBY, DRC) vs “warmed” (KJV, WEBSTER)
  • v25 [lexical]: Translates the inferential conjunction and preposition — “to” (WEB, DARBY, WEBSTER, DRC) vs “therefore unto” (KJV, ASV) vs “then to” (YLT)
  • v26 [grammatical]: Varies the structure indicating familial relation — “a relative of him” (WEB) vs “being his kinsman” (KJV) vs “a of him” (ASV) vs “of him” (YLT) vs “who was of him” (DARBY) vs “the of him” (WEBSTER) vs “a to him” (DRC)
  • v26 [stylistic]: Varies the verb tense for speaking and updates the negative question — “saith Did not” (KJV, ASV, YLT, WEBSTER) vs “said Didn’t” (WEB) vs “says” (DARBY) vs “to him” (DRC)
  • v26 [stylistic]: Updates archaic pronoun "thee" to "you" — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v27 [lexical]: Translates the temporal adverb and animal term — “immediately the cock crew” (KJV, DARBY, DRC) vs “rooster crowed” (WEB) vs “straightway” (ASV) vs “a” (YLT) vs “crowed” (WEBSTER)
  • v28 [stylistic]: Varies the preposition indicating movement to the location — “to” (YLT, DARBY, WEBSTER) vs “into” (WEB, ASV) vs “Caiaphas unto” (KJV) vs “Caiphas to” (DRC)
  • v28 [lexical]: Translates or transliterates the term for the Roman headquarters — “Praetorium” (WEB, YLT, DARBY) vs “hall of judgment and” (KJV, WEBSTER) vs “Prætorium” (ASV) vs “governor’s” (DRC)
  • v28 [lexical]: Translates the time of day — “early” (WEB, KJV, ASV, YLT, WEBSTER) vs “morn” (DARBY) vs “morning” (DRC)
  • v28 [lexical]: Varies the term for the Roman headquarters — “Praetorium that” (WEB, YLT, DARBY) vs “judgment hall lest” (KJV) vs “Prætorium that” (ASV) vs “judgment-hall” (WEBSTER) vs “that” (DRC)
  • v28 [grammatical]: Varies the modal verb indicating purpose or consequence — “might not” (WEB, ASV, YLT, DARBY, DRC) vs “should” (KJV, WEBSTER)
  • v28 [lexical]: Translates the Jewish festival as "Passover" versus "Pasch" — “passover” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “pasch” (DRC)
  • v29 [lexical]: Translates the inferential conjunction — “therefore” (WEB, ASV, YLT, DARBY, DRC) vs “then” (KJV, WEBSTER)
  • v29 [lexical]: Varies the preposition and adverbs of movement — “to” (WEB, DARBY, WEBSTER, DRC) vs “out unto” (KJV, ASV) vs “forth” (YLT)
  • v29 [stylistic]: Updates the archaic pronoun and verb order for the question — “bring ye” (KJV, ASV, WEBSTER) vs “do bring” (YLT, DARBY) vs “do you” (WEB) vs “you” (DRC)
  • v30 [grammatical]: Alters the auxiliary verbs in the conditional sentence — “would not have” (KJV, WEBSTER, DRC) vs “should” (ASV, DARBY) vs “wouldn’t” (WEB) vs “had” (YLT)
  • v30 [stylistic]: Uses archaic "unto thee" versus modern "to you" and includes "up" — “to” (YLT, DARBY, WEBSTER, DRC) vs “up unto thee” (KJV, ASV) vs “to you” (WEB)
  • v31 [stylistic]: Varies preposition "to" versus "unto" and inclusion of conjunction — “therefore said to” (WEB, YLT, DARBY, DRC) vs “unto” (KJV) vs “therefore said” (ASV) vs “to” (WEBSTER)
  • v31 [lexical]: Translates the expression for legality — “not lawful for” (KJV, ASV, WEBSTER, DRC) vs “illegal” (WEB) vs “to” (YLT) vs “permitted to” (DARBY)
  • v31 [lexical]: Varies the phrasing of the indefinite pronoun — “any man” (KJV, ASV, WEBSTER, DRC) vs “one” (YLT, DARBY) vs “anyone” (WEB)
  • v32 [lexical]: Translates the verb for speech — “spoke” (WEB, DARBY, WEBSTER) vs “spake” (KJV, ASV) vs “said” (YLT, DRC)
  • v33 [stylistic]: Varies the phrasing of entering again — “therefore again” (WEB, ASV, DARBY) vs “entered” (KJV, WEBSTER) vs “therefore” (YLT) vs “therefore went” (DRC)
  • v34 [grammatical]: Varies the auxiliary verb in the question — “did” (WEB, KJV, ASV, YLT, WEBSTER) vs “have” (DARBY, DRC)
  • v34 [lexical]: Varies the preposition meaning "about" and sentence structure — “concerning” (ASV, WEBSTER) vs “you about” (WEB) vs “tell it thee of” (KJV) vs “say to about” (YLT) vs “said to concerning” (DARBY) vs “told” (DRC)
  • v35 [grammatical]: Formats the rhetorical question positively or negatively — “Am I” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “I’m not” (WEB)
  • v35 [stylistic]: Varies the possessive pronoun — “thy” (YLT, DARBY, WEBSTER, DRC) vs “Thine own” (KJV, ASV) vs “am I Your” (WEB)
  • v35 [stylistic]: Updates the archaic pronoun and verb phrasing — “hast thou done” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have you” (WEB) vs “didst” (YLT)
  • v36 [lexical]: Translates the verb for conflict and changes the modal construction — “servants fight” (KJV, ASV, WEBSTER) vs “would” (WEB) vs “officers had struggled” (YLT) vs “had fought” (DARBY) vs “would certainly strive” (DRC)
  • v36 [grammatical]: Alters the auxiliary verb indicating purpose or result — “should not” (KJV, ASV, WEBSTER, DRC) vs “might” (YLT, DARBY) vs “wouldn’t” (WEB)
  • v36 [lexical]: Translates the word for origin or place — “hence” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “here” (WEB)
  • v37 [stylistic]: Updates the archaic phrasing of the question and varies the placement of "then" — “Art thou” (KJV, ASV, WEBSTER, DRC) vs “Are you” (WEB) vs “then” (YLT) vs “art then” (DARBY)
  • v37 [grammatical]: Varies the preposition indicating purpose — “for” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “to” (ASV)
  • v37 [grammatical]: Alters the verb tense and preposition for entering the world — “into” (KJV, WEBSTER, DRC) vs “have come” (WEB, DARBY) vs “come” (ASV) vs “have come to” (YLT)
  • v37 [lexical]: Translates the phrase for testifying and varies the modal — “testify to” (WEB, WEBSTER) vs “should bear witness unto” (KJV, ASV) vs “may testify to” (YLT) vs “might to” (DARBY) vs “give testimony to” (DRC)
  • v37 [grammatical]: Varies the relative pronoun construction — “Every one that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Everyone who” (WEB) vs “who” (YLT)
  • v37 [lexical]: Translates the verb for perceiving sound or heeding — “heareth” (KJV, ASV, WEBSTER, DRC) vs “listens to” (WEB) vs “doth hear” (YLT) vs “hears” (DARBY)
  • v38 [stylistic]: Varies the preposition and verb tense for speaking — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v38 [lexical]: Varies the adverbs of direction and preposition — “to” (WEB, DARBY, WEBSTER, DRC) vs “out again unto” (KJV, ASV) vs “forth” (YLT)
  • v39 [stylistic]: Varies the conjunction and pronoun — “But ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “and” (YLT)
  • v39 [lexical]: Translates the preposition and indefinite pronoun for the release custom — “unto you one at” (KJV, ASV) vs “someone to” (WEB) vs “to in” (YLT) vs “some to you” (DARBY) vs “to” (WEBSTER) vs “one” (DRC)
  • v40 [lexical]: Translates the verb for loud speech and inclusion of conjunctions — “all” (KJV, DRC) vs “shouted” (WEB) vs “cried out therefore” (ASV) vs “cried out” (YLT) vs “cried therefore” (DARBY) vs “cried” (WEBSTER)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Critical Greek New Testament text (NA28/UBS5 or SBLGNT tradition)

Mga banal na pangalan: no distinct divine name tagged in this chapter.

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

In its narrative and historical setting, John 18 details the arrest and trials of Jesus, distinguished from the Synoptic accounts by unique literary phrasing and historical claims. The arrest scene (18:1-11) omits the Synoptic prayer in Gethsemane; instead, Jesus proactively initiates the encounter (18:4). The utterance 'I am he' (Greek 'egō eimi') results in the arresting party falling backward (18:6), a detail unique to this Gospel. The text identifies the arresting force using military terminology ('speira' for cohort, 'chiliarchos' for tribune), suggesting a joint Roman and Jewish action (18:3, 12). The narrative identifies the sword-wielding disciple as Peter and the servant as Malchus (18:10). The ensuing interrogation introduces an initial hearing before Annas (18:13), reflecting a historical memory of the deposed high priest's continued influence, alongside an unnamed 'other disciple' known to the high priest (18:15). A crucial chronological marker occurs in 18:28: the Jewish leaders avoid the Praetorium to remain undefiled 'that they might eat the passover'. This places the trial and crucifixion on the Day of Preparation, directly conflicting with the Synoptic timeline where the Last Supper was the Passover meal. The ensuing Roman trial (18:29-40) is structured around Pilate's physical movement between the Jewish accusers outside the Praetorium and Jesus inside, culminating in a philosophically charged dialogue regarding the origins of Jesus's kingdom ('not of this world') and the nature of truth.

Jewish interpretation

Read purely as a First Century historical document, Jewish readers observe that this chapter narrates the arrest and interrogation of Jesus by a combination of Roman and temple authorities. The text describes an armed detachment, directed by a betrayer and temple officers, arresting Jesus at night (John 18:3). It details a preliminary, non-judicial hearing before the former high priest Annas (John 18:13, 19-23), followed by a transfer to the current high priest Caiaphas (John 18:24). The narrative explicitly locates the subsequent handover to the Roman governor Pilate on the morning prior to the eating of the Passover meal, noting that the temple authorities remained outside the Praetorium to avoid ritual defilement (John 18:28). Furthermore, the text claims the Jewish authorities stated they lacked the legal authority to execute anyone (John 18:31), framing the resulting capital charge before Pilate as a political claim of kingship (John 18:33).

Latter-day Saint

In the immediate narrative of John 18, Jesus moves with his disciples to a garden over the brook Kidron, fully aware of his impending betrayal. Judas arrives with soldiers, but Jesus takes the initiative, stepping forward to identify himself. His statement, 'I am he,' causes the arresting party to fall backward, demonstrating his divine authority and voluntary submission. Peter attempts armed defense but is rebuked by Jesus, who heals the servant's ear and affirms his commitment to drink the Father's cup. The chapter then alternates between two trials: the Jewish interrogation before Annas and Caiaphas, accompanied by Peter's three denials in the courtyard, and the Roman trial before Pilate. Before Pilate, Jesus clarifies that his kingdom is not of this world and that his mission is to testify to the truth. Pilate cynically asks 'What is truth?' and, finding no fault in Jesus, offers to release him, but the crowd demands Barabbas instead.

Jehovah's Witnesses

In the immediate narrative context of John 18, Jesus is arrested in the Garden of Gethsemane after voluntarily identifying himself to a detachment of soldiers, protecting his disciples in the process. He rebukes Peter's use of a sword, submitting to the 'cup' given by the Father. The chapter then details Jesus' initial trials before the high priests Annas and Caiaphas, intertwined with Peter's threefold denial. Finally, Jesus stands before the Roman governor Pilate, where he clarifies that his Kingdom does not originate from the earthly political realm and that his primary purpose is to bear witness to the truth.

Mga piniling salin na ginawa ng NCB (29)
  • v1: Having said these things — Syntactically matching the fronted demonstrative participle phrase while updating for modern phrasing.
  • v1: torrent of Kidron — Capturing the specific lexical force of cheimarros as a seasonal watercourse.
  • v2: the one betraying — Preserving the continuous present participle and framing it as an appositive refrain.
  • v3: cohort ... officers — Maintaining precise military terminology indicative of a joint Roman and Jewish arresting force.
  • v4: knowing all the things coming upon him, went out — Flattening the heavy epsilon alliteration to prioritize clear contemporary syntax.
  • v5: I am he — Resolving the absolute formula into an English identification, noting it is broadly received as a revelation of the divine name.
  • v6: When therefore he said to them, "I am he," they went backward and fell to the ground. — Supplying a standard rendering while flattening the Greek alliteration/assonance of the physical fall.
  • v8: I am he — Continuing the interpretive choice to render the broadly received divine revelation as a recognizable English identifier.
  • v9: so that the word might be fulfilled which he said — Retaining the precise Johannine fulfillment formula.
  • v10: the high priest's servant ... his right ear — Flattening the stacked definite articles to follow standard English possessive and adjective order.
  • v11: Put the sword into the sheath — Leaving the narrative bare, touching upon traditions disputed among traditions over whether this commands absolute pacifism.
  • v11: The cup which the Father has given me — Rendering the metaphor simply, which touches upon views disputed among traditions concerning Christ's human obedience.
  • v12: The cohort therefore, and the tribune — Utilizing precise historical titles (Roman cohort and military tribune) identified by academic panels.
  • v14: one man to die for the people — Preserving the stark grammatical contrast between the singular man and the collective people.
  • v16: the other disciple, who was known to the high priest — Flattening the intense, repetitive definite-article chain into natural English modification.
  • v17: I am not — Neutral rendering of the denial, which is disputed among traditions as a model of penance for human frailty.
  • v18: standing and warming himself — Maintaining the progressive participles to establish the recurring scenic refrain.
  • v20: openly ... in secret — Anchoring the semantic poles of the chiasm explicitly.
  • v21: Why do you question me? Question — Preserving the exact cognate verb repetition between the question and the command.
  • v23: evilly ... the evil ... well — Preserving the direct adverbial/substantive wordplay embedded in the source syntax.
  • v27: a rooster crowed — Respecting the anarthrous noun (no definite article) of the source.
  • v28: so that they might not be defiled, but so that they might eat the Passover — Maintaining the parallel purpose clauses which textually isolate the Day of Preparation timeline.
  • v31: It is not lawful for us to put anyone to death — Flattening the double negative (ouk... oudena) into acceptable English syntax.
  • v32: by what death he was about to die — Retaining the explicit figura etymologica pairing of noun and verb.
  • v36: My kingdom is not of this world — A straightforward rendering that provides the basis, broadly received, for distinguishing the spiritual realm from civil authority, touching claims disputed among traditions regarding future reigns.
  • v36: My kingdom — Flattening the heavily marked double-article possessive construction into standard English property assignment.
  • v37: Everyone who is of the truth — Smoothing the participial article sequence into a relative clause.
  • v39: that I release to you one — Preserving the exact repetition pattern mapped to the subsequent matching clause.
  • v40: Barabbas! Now Barabbas was a robber. — Removing the personal-name definite articles required by Greek grammar but unnatural in English.
Mga limitasyong dapat malaman
  • 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.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 9, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)