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Juan 8

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1but Jesus went to the Mount of Olives. 2And early in the morning he came again to the temple, and all the people came to him, and he sat down and taught them. 3The scribes and the Pharisees brought a woman caught in adultery, and placing her in the middle, 4they told him, “Teacher, this woman was caught in the very act of committing adultery. 5Now in the law Moses commanded us to stone such women; what then do you say?” 6They said this to test him, that they might have a charge to bring against him. But Jesus bent down and wrote on the ground with his finger, ignoring them. 7When they continued asking him, he straightened up and said to them, “Let the sinless one among you be the first to throw the stone at her.” 8And bending down again, he wrote on the ground. 9When they heard it, being convicted by their conscience, they went out one by one, beginning from the elders to the last, and Jesus was left alone, with the woman standing in the middle. 10Jesus straightened up, and seeing no one but the woman, said to her, “Woman, where are your accusers? Did no one condemn you?” 11She said, “No one, Lord.” Jesus said to her, “Neither do I condemn you. Go, and from now on, sin no more.” 12Therefore Jesus spoke to them again, saying, “I am the light of the world. Whoever follows me will not walk in the darkness, but will have the light of life.” 13Therefore the Pharisees said to him, “You testify about yourself; your testimony is not valid.” 14Jesus answered and said to them, “Even if I testify about myself, my testimony is valid, because I know where I came from and where I am going; but you do not know where I come from or where I am going. 15You judge according to the flesh; I judge no one. 16And even if I do judge, my judgment is true, because I am not alone, but I am with the Father who sent me. 17And in your law it is written that the testimony of two people is valid. 18I am one who testifies about myself, and the Father who sent me testifies about me.” 19Therefore they said to him, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.” 20Jesus spoke these words in the treasury, teaching in the temple, and no one arrested him, because his hour had not yet come. 21Therefore Jesus said to them again, “I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.” 22Therefore the Jews said, “Will he kill himself, because he says, ‘Where I am going, you cannot come’?” 23And he said to them, “You are from beneath; I am from above. You are from this world; I am not from this world. 24Therefore I said to you that you will die in your sins; for unless you believe that I am, you will die in your sins.” 25Therefore they said to him, “Who are you?” Jesus said to them, “Just what I have been speaking to you from the beginning. 26I have many things to speak and to judge concerning you, but the one who sent me is true; and the things which I heard from him, these I speak to the world.” 27They did not understand that he was speaking to them of the Father. 28Therefore Jesus said to them, “When you lift up the Son of Man, then you will know that I am, and that I do nothing from myself, but as my Father taught me, I speak these things. 29And the one who sent me is with me. The Father has not left me alone, because I always do the things that are pleasing to him.” 30As he was speaking these things, many believed in him. 31Therefore Jesus said to those Jews who had believed him, “If you remain in my word, you are truly my disciples, 32and you will know the truth, and the truth will set you free.” 33They answered him, “We are Abraham’s offspring, and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” 34Jesus answered them, “Amen, amen, I tell you, everyone who practices sin is a slave of sin. 35And the slave does not remain in the house forever; the son remains forever. 36Therefore if the Son sets you free, you will be free indeed. 37I know that you are Abraham’s offspring; yet you seek to kill me, because my word finds no place in you. 38I speak the things which I have seen with my Father; and you therefore do the things which you heard from your father.” 39They answered and said to him, “Abraham is our father.” Jesus says to them, “If you were Abraham’s children, you would do the works of Abraham. 40But now you seek to kill me, a man who has spoken the truth to you, which I heard from God. Abraham did not do this. 41You do the works of your father.” Therefore they said to him, “We were not born of sexual immorality; we have one Father, God.” 42Therefore Jesus said to them, “If God were your Father, you would love me, for I proceeded forth and have come from God; for neither have I come from myself, but he sent me. 43Why do you not understand my speech? Because you are not able to hear my word. 44You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks out of his own character, because he is a liar and the father of it. 45But because I speak the truth, you do not believe me. 46Which of you convicts me of sin? If I speak truth, why do you not believe me? 47The one who is of God hears the words of God; for this reason you do not hear them, because you are not of God.” 48Therefore the Jews answered and said to him, “Do we not say well that you are a Samaritan and have a demon?” 49Jesus answered, “I do not have a demon, but I honor my Father, and you dishonor me. 50But I do not seek my own glory; there is one who seeks it, and judges. 51Amen, amen, I tell you, if anyone keeps my word, he will never see death.” 52Therefore the Jews said to him, “Now we know that you have a demon. Abraham died, and the prophets, and you say, ‘If anyone keeps my word, he will never taste of death.’ 53Are you greater than our father Abraham, who died? And the prophets died. Who do you make yourself out to be?” 54Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 55Yet you have not known him, but I know him. And if I say that I do not know him, I will be a liar like you; but I do know him, and I keep his word. 56Your father Abraham was glad that he might see my day, and he saw it and was glad.” 57Therefore the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?” 58Jesus said to them, “Amen, amen, I tell you, before Abraham was born, I am.” 59Therefore they took up stones to throw at him, but Jesus hid himself and went out of the temple, passing right through their midst, and so passed by.

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Mga pinagtatalunang talata sa kabanatang ito

  • Ang inyong amang diyablo

    Inilalarawan ng mga pananalita sa Juan 8:39–47 at 1 Tesalonica 2:14–16 ang matinding sigalot sa pagitan ng mga unang Kristiyano at ng ilang Judiong katunggali. Ang pangunahing pinagtatalunan ay kung kanino ito nakatutok at kung paano ito ginamit ng mga sumunod na mambabasa upang hatulan ang mga Judio sa kabuuan.

  • Ang babaeng nahuli sa pangangalunya

    Hindi nagkakaisa ang mga Kristiyano at mga iskolar kung ang Juan 8:1-11 ba ay bahagi na ng Ikaapat na Ebanghelyo mula sa unang pagkakasulat nito, at kung ano ang awtoridad nito kung hindi.

Kung saan nagkakasundo ang mga tradisyon

Across all families, it is universally affirmed that Jesus's declaration, 'Before Abraham was, I am,' is an absolute assertion of the Son's eternal, uncreated divine nature. However, the authenticity and canonical status of the account of the woman caught in adultery is disputed, with traditions divided over whether to fully affirm or qualify its textual authority given its absence in early manuscripts. The soteriological implications of the chapter are also disputed, as traditions are divided… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Kung saan nagkakaiba ang mga tradisyon

  • The account of the woman caught in adultery is an authentic, canonical text of Scripture despite its absence in early manuscripts.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; restorationist: QUALIFY

  • Jesus's handling of the adulterous woman upholds the Law of Moses while demonstrating that only sinless executioners are qualified to enforce it.

    anabaptist: DENY; restorationist: AFFIRM

  • Christ's exalted 'I am' sayings are the utterances of the single, undivided incarnate nature of the Word.

    catholic: DENY; oriental-orthodox: AFFIRM

  • Humanity's condition as a 'slave to sin' denotes the total bondage of the will, rendering natural humanity unable to choose salvation without external liberation.

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

  • True discipleship, the knowledge of the truth, and the resulting freedom are strictly conditional upon the believer's active, ongoing obedience to Christ's word.

    oriental-orthodox: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM

  • Abiding in Christ's word requires the rejection of post-biblical creeds and human traditions in favor of the explicit New Testament pattern.

    oriental-orthodox: DENY; restorationist: AFFIRM

  • The contrast between Jesus's physical age and His eternal 'I AM' declaration demonstrates the union of distinct temporal human and eternal divine natures.

    catholic: AFFIRM; oriental-orthodox: DENY

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

Jesus frustrates a trap set by the scribes and Pharisees by refusing to condemn an adulterous woman, instead exposing the hidden guilt of her accusers. Following this, He remains in the temple treasury engaging in intense theological debates with the crowds and Jewish leaders. He declares Himself the light of the world, asserts the validity of His testimony alongside the Father's, and contrasts true spiritual freedom with slavery to sin. The dialogue escalates as Jesus redefines true descent from Abraham based on works and faith, ultimately culminating in His claiming the divine name 'I AM', which provokes an immediate attempt to stone Him. Reception: The Catholic communion universally receives verses 1-11 as canonical Scripture, a position solidified by the Council of Trent's affirmation of the Vulgate. Early Latin reception, exemplified by Augustine in 'De Adulterinis Conjugiis', defended the pericope's authenticity, arguing it was omitted from some early manuscripts by individuals of weak faith who feared it granted license to sin. Typologically, Augustine's 'Tractates on the Gospel of John' contrasts Jesus writing on the ground with the giving of the Old Law: whereas the old law of condemnation was carved on stone, the new law of grace is written on earth. Regarding Christology, verse 58 is a cornerstone for both Latin and Eastern Fathers. Pope Leo I, in his 'Tome', cites the contrast between Jesus being seen as a man not yet fifty years old and His 'I AM' statement to articulate the hypostatic union, distinguishing His temporal human nature from His eternal divine nature. Eastern Catholic reception, deeply informed by John Chrysostom's 'Homilies on the Gospel of John', emphasizes that 'I AM' denotes uncreated, eternal existence and absolute equality with the Father, serving as a definitive refutation of Arianism. Furthermore, Catholic teaching utilizes verse 34 to articulate the doctrine of justification, emphasizing that without grace, humanity is bound in spiritual slavery.

Eastern Orthodox

Jesus visits the temple, forgiving a woman caught in adultery and thwarting her accusers (vv. 1-11). He then delivers a profound series of discourses identifying Himself as the Light of the World (v. 12), warning the Pharisees of their spiritual bondage (vv. 21-47), and culminating in the dramatic declaration of His eternal pre-existence, prompting an attempt on His life (vv. 48-59). Reception: Eastern Orthodox reception of John 8 balances text-critical honesty with profound Christological dogmatics. The account of the woman caught in adultery (vv. 1-11) is famously absent from the earliest Greek manuscripts and was skipped by foundational Greek Fathers like St. John Chrysostom and St. Cyril of Alexandria in their commentaries. However, it was preserved in the broader Byzantine manuscript tradition and embraced by the Church as canonically demonstrating Christ's divine mercy. Theologically, the chapter's zenith is verse 58 ('Before Abraham was, I AM'). St. John Chrysostom, in his 'Homilies on the Gospel of John', argued that this verse definitively refutes Arianism by proving Christ's unoriginate, eternal existence and full equality with the Father, noting that Christ did not say 'I was made' but 'I AM.' St. Cyril of Alexandria, in his 'Commentary on the Gospel of John', emphasized verse 12, teaching that Christ as the 'Light of the world' dispels the darkness of ignorance and grants spiritual illumination to the soul. Furthermore, the Orthodox tradition links Christ's statement in verse 34 ('everyone who commits sin is a slave to sin') to the ascetic struggle against the passions, where true freedom is attained through synergy with the freeing grace of the Son.

Oriental Orthodox

The narrative details Jesus forgiving a woman caught in adultery, a passage with a complex textual history in the East, followed by a heated public debate in the temple treasury. Jesus declares himself the 'light of the world,' testifies to his divine origin alongside the Father, and redefines true descent from Abraham as spiritual rather than fleshly. The chapter climaxes with Jesus' absolute claim to divine eternality ('Before Abraham was, I am'), prompting the crowds to attempt to stone him. Reception: Within the Oriental Orthodox communion, the textual reception of John 8 is notable for the historical absence of the pericope of the adulteress (vv. 1-11) in early Alexandrian and Syriac manuscripts. Cyril of Alexandria's foundational Commentary on John skips these verses, transitioning directly from 7:52 to 8:12. Theologically, the chapter is a cornerstone for miaphysite Christology. For Cyril and later fathers, Jesus' declarations—'I am the light of the world' (v. 12) and 'Before Abraham was, I am' (v. 58)—are the utterances of the single, undivided subject of the incarnate Word. They firmly reject any 'Nestorian' division that would attribute Christ's human limitations to the flesh and his exalted claims to the divine Word; rather, it is the one incarnate Son who speaks both historically and eternally. Furthermore, Athanasius of Alexandria drew heavily on verse 58 to demonstrate the eternal, uncreated nature of the Son against early Christological heresies.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

1but Jesus went to the Mount of Olives. 2Now very early in the morning, he came again into the temple, and all the people came to him. He sat down and taught them. 3The scribes and the Pharisees brought a woman taken in adultery. Having set her in the middle, 4they told him, “Teacher, we found this woman in adultery, in the very act. 5Now in our law, Moses commanded us to stone such women. What then do you say about her?” 6They said this testing him, that they might have something to accuse him of. But Jesus stooped down and wrote on the ground with his finger. 7But when they continued asking him, he looked up and said to them, “He who is without sin among you, let him throw the first stone at her.” 8Again he stooped down and wrote on the ground with his finger. 9They, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last. Jesus was left alone with the woman where she was, in the middle. 10Jesus, standing up, saw her and said, “Woman, where are your accusers? Did no one condemn you?” 11She said, “No one, Lord.” Jesus said, “Neither do I condemn you. Go your way. From now on, sin no more.” 12Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.” 13The Pharisees therefore said to him, “You testify about yourself. Your testimony is not valid.” 14Jesus answered them, “Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don’t know where I came from, or where I am going. 15You judge according to the flesh. I judge no one. 16Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 17It’s also written in your law that the testimony of two people is valid. 18I am one who testifies about myself, and the Father who sent me testifies about me.” 19They said therefore to him, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.” 20Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 21Jesus said therefore again to them, “I am going away, and you will seek me, and you will die in your sins. Where I go, you can’t come.” 22The Jews therefore said, “Will he kill himself, because he says, ‘Where I am going, you can’t come’ ?” 23He said to them, “You are from beneath. I am from above. You are of this world. I am not of this world. 24I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins.” 25They said therefore to him, “Who are you?” Jesus said to them, “Just what I have been saying to you from the beginning. 26I have many things to speak and to judge concerning you. However, he who sent me is true; and the things which I heard from him, these I say to the world.” 27They didn’t understand that he spoke to them about the Father. 28Jesus therefore said to them, “When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 29He who sent me is with me. The Father hasn’t left me alone, for I always do the things that are pleasing to him.” 30As he spoke these things, many believed in him. 31Jesus therefore said to those Jews who had believed him, “If you remain in my word, then you are truly my disciples. 32You will know the truth, and the truth will make you free.” 33They answered him, “We are Abraham’s offspring, and have never been in bondage to anyone. How do you say, ‘You will be made free’ ?” 34Jesus answered them, “Most certainly I tell you, everyone who commits sin is the bondservant of sin. 35A bondservant doesn’t live in the house forever. A son remains forever. 36If therefore the Son makes you free, you will be free indeed. 37I know that you are Abraham’s offspring, yet you seek to kill me, because my word finds no place in you. 38I say the things which I have seen with my Father; and you also do the things which you have seen with your father.” 39They answered him, “Our father is Abraham.” Jesus said to them, “If you were Abraham’s children, you would do the works of Abraham. 40But now you seek to kill me, a man who has told you the truth which I heard from God. Abraham didn’t do this. 41You do the works of your father.” They said to him, “We were not born of sexual immorality. We have one Father, God.” 42Therefore Jesus said to them, “If God were your father, you would love me, for I came out and have come from God. For I haven’t come of myself, but he sent me. 43Why don’t you understand my speech? Because you can’t hear my word. 44You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn’t stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of lies. 45But because I tell the truth, you don’t believe me. 46Which of you convicts me of sin? If I tell the truth, why do you not believe me? 47He who is of God hears the words of God. For this cause you don’t hear, because you are not of God.” 48Then the Jews answered him, “Don’t we say well that you are a Samaritan, and have a demon?” 49Jesus answered, “I don’t have a demon, but I honor my Father and you dishonor me. 50But I don’t seek my own glory. There is one who seeks and judges. 51Most certainly, I tell you, if a person keeps my word, he will never see death.” 52Then the Jews said to him, “Now we know that you have a demon. Abraham died, as did the prophets; and you say, ‘If a man keeps my word, he will never taste of death.’ 53Are you greater than our father Abraham, who died? The prophets died. Who do you make yourself out to be?” 54Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 55You have not known him, but I know him. If I said, ‘I don’t know him,’ I would be like you, a liar. But I know him and keep his word. 56Your father Abraham rejoiced to see my day. He saw it and was glad.” 57The Jews therefore said to him, “You are not yet fifty years old! Have you seen Abraham?” 58Jesus said to them, “Most certainly, I tell you, before Abraham came into existence, I AM.” 59Therefore they took up stones to throw at him, but Jesus hid himself and went out of the temple, having gone through the middle of them, and so passed by.

KJV · King James Version

1Jesus went unto the mount of Olives. 2And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4They say unto him, Master, this woman was taken in adultery, in the very act. 5Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8And again he stooped down, and wrote on the ground. 9And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. 10When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. 12Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. 13The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. 14Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. 15Ye judge after the flesh; I judge no man. 16And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. 17It is also written in your law, that the testimony of two men is true. 18I am one that bear witness of myself, and the Father that sent me beareth witness of me. 19Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. 20These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come. 21Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. 24I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. 25Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. 26I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. 27They understood not that he spake to them of the Father. 28Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. 29And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. 30As he spake these words, many believed on him. 31Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32And ye shall know the truth, and the truth shall make you free. 33They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? 34Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35And the servant abideth not in the house for ever: but the Son abideth ever. 36If the Son therefore shall make you free, ye shall be free indeed. 37I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you. 38I speak that which I have seen with my Father: and ye do that which ye have seen with your father. 39They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham. 40But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. 41Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. 42Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. 43Why do ye not understand my speech? even because ye cannot hear my word. 44Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 45And because I tell you the truth, ye believe me not. 46Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? 47He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God. 48Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? 49Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50And I seek not mine own glory: there is one that seeketh and judgeth. 51Verily, verily, I say unto you, If a man keep my saying, he shall never see death. 52Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. 53Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? 54Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: 55Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. 56Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. 59Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

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Mga pagkakaiba na nagpapabago sa kahulugan (130)
  • v2 [grammatical]: variations in translating the verb for how the people approached Jesus — “to” (WEB, DARBY, WEBSTER, DRC) vs “came unto” (KJV, ASV) vs “were coming” (YLT)
  • v2 [grammatical]: differences in verb tense and pronoun inclusion — “and taught” (WEB, KJV, ASV, DARBY, WEBSTER) vs “he was teaching” (YLT) vs “he” (DRC)
  • v3 [stylistic]: synonymous terms for the center of the group — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
  • v4 [stylistic]: (vv 4, 25) minor variations in phrasing the verb of speaking — “to” (YLT, DARBY, WEBSTER) vs “They say unto” (KJV, ASV) vs “told” (WEB) vs “And said to” (DRC)
  • v4 [lexical]: translation of the title of address and phrasing of the finding — “Master” (KJV, WEBSTER, DRC) vs “Teacher” (ASV, YLT, DARBY) vs “Teacher we found” (WEB)
  • v5 [interpretive]: whether the law is specified as "our" law — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “our” (WEB)
  • v5 [grammatical]: differences in verb tense and word order — “commanded” (KJV, WEBSTER, DRC) vs “Moses” (WEB, ASV) vs “Moses did command” (YLT) vs “Moses has” (DARBY)
  • v5 [grammatical]: infinitive versus subordinate clause for the command — “to stone” (WEB, ASV, DARBY, DRC) vs “that” (KJV, YLT, WEBSTER)
  • v6 [lexical]: synonymous verbs for testing or putting to the proof — “tempting” (KJV, WEBSTER, DRC) vs “trying” (ASV, YLT) vs “this testing” (WEB) vs “proving” (DARBY)
  • v6 [stylistic]: minor connective and prepositional variations in the clause structure — “But” (KJV, ASV, WEBSTER, DRC) vs “of” (WEB, DARBY) vs “And” (YLT)
  • v6 [grammatical]: participle versus finite verb for bending down — “stooped” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “bowing himself” (DRC)
  • v8 [grammatical]: finite verb versus participle for bending down again — “he stooped” (WEB, KJV, ASV, WEBSTER) vs “stooping” (DARBY, DRC) vs “having” (YLT)
  • v8 [textual]: presence or absence of "with his finger" and variations in verb tense — “and wrote” (WEB, KJV, WEBSTER) vs “he” (DARBY, DRC) vs “with his finger” (ASV) vs “he was writing” (YLT)
  • v9 [grammatical]: variations in translating the participle for beginning — “from” (WEB, ASV, DARBY) vs “beginning at” (KJV, WEBSTER, DRC) vs “having begun from” (YLT)
  • v9 [grammatical]: differences in conjunctions and phrasing describing Jesus being left — “and” (KJV, ASV, YLT, DARBY, WEBSTER) vs “with” (WEB) vs “remained” (DRC)
  • v9 [textual]: variations in describing the woman's position, likely reflecting different manuscript traditions — “standing in the midst” (KJV, YLT, WEBSTER, DRC) vs “where she was middle” (WEB) vs “where she was” (ASV) vs “there” (DARBY)
  • v10 [textual]: presence or absence of "your accusers" and phrasing of the question — “your Did” (WEB) vs “those thine accusers hath” (KJV) vs “they did” (ASV) vs “did” (YLT) vs “Has” (DARBY) vs “thy” (WEBSTER) vs “they that accused thee” (DRC)
  • v10 [lexical]: synonymous phrasing for the act of condemning — “man condemned thee” (KJV, WEBSTER, DRC) vs “one condemn you” (WEB) vs “condemn” (ASV) vs “one pass sentence upon” (YLT) vs “one” (DARBY)
  • v11 [grammatical]: variations in introducing the woman's response — “She” (WEB, KJV, WEBSTER) vs “And” (ASV, YLT, DARBY) vs “Who” (DRC)
  • v11 [lexical]: differences in translating the title of address and minor connectives — “man Lord And” (KJV, ASV, WEBSTER, DRC) vs “one Sir” (YLT, DARBY) vs “one” (WEB)
  • v11 [grammatical]: verb tense for the pronouncement of no condemnation — “do” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (DRC)
  • v12 [stylistic]: minor syntactic variations in introducing Jesus' speech — “therefore Jesus spoke to” (WEB, DARBY, DRC) vs “unto” (KJV) vs “therefore Jesus spake” (ASV) vs “therefore Jesus spake to” (YLT) vs “to” (WEBSTER)
  • v12 [grammatical]: variations in the relative clause translating the present participle — “that followeth” (KJV, ASV, WEBSTER, DRC) vs “who follows” (WEB) vs “who is following” (YLT) vs “follows” (DARBY)
  • v12 [grammatical]: verb tense or auxiliary choice for walking in darkness — “shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (WEB) vs “walketh” (DRC)
  • v12 [grammatical]: verb tense or auxiliary choice for having the light of life — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “he” (YLT)
  • v13 [lexical]: synonyms for true or legally valid — “true” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “valid” (WEB)
  • v14 [grammatical]: conjunctions for the conditional clause — “Even if” (WEB, ASV, DARBY) vs “Though” (KJV, WEBSTER) vs “And if” (YLT) vs “Although” (DRC)
  • v14 [lexical]: (vv 14, 18) variations in translating the verb for bearing witness — “testify about” (WEB) vs “bear record of” (KJV) vs “witness” (ASV) vs “testify” (YLT) vs “witness concerning” (DARBY) vs “testify concerning” (WEBSTER) vs “give testimony” (DRC)
  • v14 [lexical]: synonymous terms for testimony — “testimony” (WEB, YLT, WEBSTER, DRC) vs “witness” (ASV, DARBY) vs “record” (KJV)
  • v14 [stylistic]: synonymous conjunctions introducing the reason — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because” (YLT, DARBY)
  • v14 [grammatical]: variations in expressing origin and verb tenses — “know whence” (KJV, ASV, DARBY, WEBSTER, DRC) vs “where” (WEB) vs “have known” (YLT)
  • v14 [stylistic]: synonymous terms for destination — “whither” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “where” (WEB)
  • v14 [grammatical]: conjunctions and prepositions linking origin and destination — “come and whither” (KJV, DARBY, WEBSTER) vs “or” (ASV, YLT, DRC) vs “came from or where” (WEB)
  • v14 [grammatical]: verb tense variations for departing — “go” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am going” (WEB)
  • v15 [grammatical]: prepositional phrases for how they judge — “Ye judge after” (KJV, ASV, WEBSTER) vs “You according to” (WEB, DRC) vs “according to” (YLT, DARBY)
  • v15 [lexical]: variations in expressing the negative object of judgment — “no man” (KJV, ASV, WEBSTER) vs “one” (WEB, DARBY) vs “any one” (YLT) vs “not any” (DRC)
  • v16 [stylistic]: (vv 16, 20) synonymous causal conjunctions — “for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY, DRC)
  • v16 [grammatical]: whether the verb 'to be' is explicitly supplied — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am with” (WEB)
  • v16 [grammatical]: (vv 16, 18) relative pronoun choice and verb tense — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “who has” (DARBY)
  • v17 [stylistic]: variations in introducing the reference to the law — “and” (YLT, DARBY, DRC) vs “It is also written” (KJV, WEBSTER) vs “It’s” (WEB) vs “Yea and” (ASV)
  • v17 [lexical]: synonymous terms for the legal witness — “testimony” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “witness” (ASV)
  • v17 [lexical]: synonyms for men/people and true/valid — “men is true” (KJV, ASV, DARBY, WEBSTER, DRC) vs “people valid” (WEB) vs “are” (YLT)
  • v19 [stylistic]: minor variations in phrasing the attribution of speech — “said therefore to” (WEB, YLT, DRC) vs “unto” (KJV) vs “said therefore” (ASV) vs “said to” (DARBY) vs “to” (WEBSTER)
  • v19 [grammatical]: variations in conditional verb mood and tense — “you would know” (WEB) vs “ye should have known” (KJV) vs “would know” (ASV) vs “had” (YLT) vs “would also” (DARBY) vs “would” (WEBSTER) vs “perhaps you would know” (DRC)
  • v20 [grammatical]: finite verb clause versus participle for teaching — “as he taught” (WEB, KJV, ASV, WEBSTER) vs “teaching” (YLT, DARBY, DRC)
  • v20 [interpretive]: how the connective is interpreted contextually — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yet” (WEB)
  • v20 [lexical]: variations in translating the verb for apprehending Jesus — “man laid hands on” (KJV, WEBSTER, DRC) vs “one arrested” (WEB) vs “took” (ASV) vs “one seized” (YLT) vs “one took” (DARBY)
  • v20 [grammatical]: variations in auxiliary verb for coming — “was” (KJV, ASV, DARBY, WEBSTER, DRC) vs “had” (WEB, YLT)
  • v21 [stylistic]: minor differences in phrasing the attribution of speech — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV) vs “therefore Jesus said to” (DRC)
  • v21 [grammatical]: future auxiliary variations for seeking — “ye shall” (KJV, ASV, DARBY) vs “will” (YLT, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
  • v21 [textual]: whether "sin" is singular or plural — “sins whither” (KJV, WEBSTER) vs “sin” (ASV, DRC) vs “Where” (WEB) vs “sin ye shall die” (YLT) vs “sin where” (DARBY)
  • v22 [lexical]: conjunction choice for introducing the reason — “because” (WEB, KJV, YLT, WEBSTER, DRC) vs “that” (ASV, DARBY)
  • v22 [stylistic]: variations in speech attribution and translating 'whither'/'where' — “saith Whither” (KJV, ASV, YLT, WEBSTER) vs “says Where” (WEB, DARBY) vs “said” (DRC)
  • v24 [stylistic]: inclusion and placement of the connective — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “therefore unto” (KJV, ASV)
  • v24 [grammatical]: (vv 24, 28) future auxiliary choice — “ye shall” (KJV, ASV, YLT, DARBY) vs “you will” (WEB) vs “will” (WEBSTER) vs “you” (DRC)
  • v24 [grammatical]: conditional clause framing for not believing — “if ye believe not” (KJV, WEBSTER) vs “unless you” (WEB) vs “except” (ASV) vs “may believe” (YLT) vs “unless shall” (DARBY) vs “you” (DRC)
  • v24 [textual]: whether "sin" is plural or singular — “sins” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “sin” (DRC)
  • v25 [stylistic]: phrasing the attribution of speech — “said therefore to” (WEB, YLT, DARBY, DRC) vs “unto” (KJV) vs “said therefore” (ASV) vs “to” (WEBSTER)
  • v26 [lexical]: synonymous verbs for speaking — “speak” (WEB, ASV, DRC) vs “say” (KJV, DARBY, WEBSTER) vs “speak concerning you” (YLT)
  • v26 [grammatical]: (vv 26, 29, 47) relative pronoun choice — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “has” (DARBY)
  • v26 [lexical]: preposition choices for origin of the heard message — “from” (WEB, ASV, YLT, DARBY, WEBSTER) vs “of” (KJV, DRC)
  • v27 [lexical]: variations in translating the verb for knowing or understanding — “understood not” (KJV, WEBSTER, DRC) vs “knew” (YLT, DARBY) vs “didn’t understand” (WEB) vs “perceived” (ASV)
  • v27 [grammatical]: Third-person number differs: DRC use the singular ("him"/"his") where WEB, KJV, ASV, YLT, DARBY, WEBSTER use the plural ("them"/"their").
  • v28 [stylistic]: minor differences in the attribution of speech — “therefore said to” (WEB, YLT, DARBY, DRC) vs “unto them” (KJV) vs “therefore said” (ASV) vs “to” (WEBSTER)
  • v28 [grammatical]: verb tense and mood variations for lifting up — “ye have lifted” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “may lift” (YLT) vs “shall” (DARBY) vs “you shall” (DRC)
  • v28 [textual]: whether the Father is explicitly called "my" Father — “my” (WEB, KJV, YLT, WEBSTER) vs “the” (ASV, DARBY, DRC)
  • v29 [stylistic]: synonymous conjunctions for cause — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because” (YLT, DARBY)
  • v29 [stylistic]: word order and phrasing of doing the things — “the” (ASV, YLT, DARBY, DRC) vs “do always those” (KJV, WEBSTER) vs “do the” (WEB)
  • v29 [grammatical]: translating the adjective/participle for pleasing — “are pleasing to” (WEB, ASV, DARBY) vs “that please” (KJV, WEBSTER, DRC) vs “pleasing to” (YLT)
  • v30 [grammatical]: temporal conjunction choice — “As” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “When” (DRC)
  • v30 [grammatical]: verb tense for speaking — “spoke” (WEB, DARBY, WEBSTER, DRC) vs “spake” (KJV, ASV) vs “is speaking” (YLT)
  • v30 [lexical]: synonymous nouns for the message spoken — “things” (WEB, ASV, YLT, DARBY, DRC) vs “words” (KJV, WEBSTER)
  • v30 [lexical]: preposition choices following the verb to believe — “on” (KJV, ASV, DARBY, WEBSTER) vs “in” (WEB, YLT, DRC)
  • v31 [stylistic]: (vv 31, 48, 52) minor differences in speech attribution — “therefore said” (WEB, ASV) vs “to those” (KJV, WEBSTER) vs “therefore said unto the” (YLT) vs “therefore said the” (DARBY) vs “said” (DRC)
  • v31 [grammatical]: relative pronoun and tense for the participle 'believed' — “who” (YLT, DARBY, WEBSTER, DRC) vs “who had” (WEB) vs “which” (KJV) vs “that had” (ASV)
  • v31 [lexical]: variations in translating the verb for remaining or continuing — “ye continue” (KJV, WEBSTER) vs “abide” (ASV, DARBY) vs “you remain” (WEB) vs “may remain” (YLT) vs “you” (DRC)
  • v31 [grammatical]: verb tense and adverb placement — “truly” (ASV, YLT) vs “you truly” (WEB) vs “then are ye” (KJV) vs “are truly” (DARBY) vs “are” (WEBSTER) vs “you shall be” (DRC)
  • v33 [lexical]: translating the word for descendants/seed — “are offspring” (WEB, WEBSTER) vs “are” (ASV, DARBY) vs “We be Abraham’s seed” (KJV) vs “of Abraham we are” (YLT) vs “are the of Abraham” (DRC)
  • v34 [lexical]: rendering of the emphatic "Amen, amen" — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
  • v34 [stylistic]: variations in expressing the verb of speaking — “say unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “tell” (WEB)
  • v34 [lexical]: translating the noun for slave or servant — “the servant” (KJV, WEBSTER, DRC) vs “bondservant” (WEB, ASV) vs “a” (YLT) vs “bondman” (DARBY)
  • v36 [grammatical]: future auxiliary and translation of the adverb for truly/really — “ye shall” (KJV, ASV, DARBY, WEBSTER) vs “you will” (WEB) vs “in reality” (YLT) vs “you” (DRC)
  • v37 [interpretive]: interpretive translations of the verb for finding room or having influence — “hath no place” (KJV, YLT, WEBSTER, DRC) vs “finds” (WEB) vs “not free course” (ASV) vs “has entrance” (DARBY)
  • v39 [stylistic]: (vv 39, 57) differences in speech attribution — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v39 [textual]: whether the verb is an imperative or conditional, based on textual variants — “ye would do” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “of Abraham were” (YLT) vs “of Abraham” (DRC)
  • v40 [grammatical]: relative pronoun and verb tense — “that hath told you” (KJV, ASV, WEBSTER) vs “who has” (WEB) vs “who spoken to” (YLT) vs “who has spoken” (DARBY) vs “who have spoken” (DRC)
  • v40 [lexical]: preposition indicating origin — “from” (WEB, ASV, YLT, DARBY, WEBSTER) vs “of” (KJV, DRC)
  • v40 [stylistic]: syntax and word order for describing Abraham's contrasting action — “this did not Abraham” (KJV, ASV, DARBY, WEBSTER) vs “Abraham” (YLT, DRC) vs “didn’t do this” (WEB)
  • v41 [lexical]: synonyms for actions or works — “works” (WEB, ASV, YLT, DARBY, DRC) vs “deeds” (KJV, WEBSTER)
  • v41 [stylistic]: connectives and prepositions in speech attribution — “said therefore” (YLT, DARBY, DRC) vs “to” (KJV, WEBSTER) vs “said” (WEB) vs “said unto” (ASV)
  • v41 [lexical]: translation of the term for sexual sin — “fornication we” (KJV, ASV, DARBY, WEBSTER, DRC) vs “sexual immorality” (WEB) vs “whoredom” (YLT)
  • v42 [grammatical]: variations in expressing the conditional past/present tense of love — “ye would love” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “were loving” (YLT) vs “have loved” (DARBY) vs “you indeed” (DRC)
  • v43 [grammatical]: synonymous phrasing for inability — “ye cannot” (KJV, ASV, DARBY, WEBSTER) vs “you can’t” (WEB) vs “are not able to” (YLT) vs “you” (DRC)
  • v44 [lexical]: translation of the term for strong desires — “lusts” (KJV, ASV, DARBY, WEBSTER) vs “desires” (WEB, YLT, DRC)
  • v44 [interpretive]: whether the devil is called the father of lies, or of the liar — “and the” (WEB, KJV, ASV, WEBSTER, DRC) vs “also his” (YLT) vs “its” (DARBY)
  • v45 [grammatical]: differences in translating the conjunctions introducing the clause — “And because” (KJV, YLT, DARBY, WEBSTER) vs “But” (WEB, ASV) vs “But if” (DRC)
  • v45 [grammatical]: auxiliary verb framing for not believing — “ye” (KJV, ASV, WEBSTER) vs “do not” (YLT, DARBY) vs “you don’t” (WEB) vs “you” (DRC)
  • v46 [lexical]: translation of the verb for proving someone guilty — “convicteth” (ASV, WEBSTER) vs “convicts” (WEB) vs “convinceth” (KJV) vs “doth convict” (YLT) vs “convinces” (DARBY) vs “shall convince” (DRC)
  • v46 [stylistic]: synonymous terms for 'why' — “why” (WEB, KJV, ASV, DARBY, WEBSTER) vs “wherefore” (YLT) vs “to you” (DRC)
  • v47 [grammatical]: phrasing of the reason they do not hear — “ye are” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “of this do” (YLT)
  • v48 [grammatical]: syntax of the rhetorical question — “Say we not” (KJV, ASV, DARBY, WEBSTER) vs “Don’t say” (WEB) vs “Do say” (YLT) vs “Do we say” (DRC)
  • v48 [lexical]: (vv 48, 49, 52) translation of the term for an evil spirit — “demon” (WEB, ASV, YLT, DARBY, WEBSTER) vs “devil” (KJV, DRC)
  • v50 [grammatical]: translation of the conjunction — “But” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
  • v50 [grammatical]: syntax for expressing the negative in relation to seeking glory — “seek not mine” (KJV, ASV) vs “do seek my” (YLT, DARBY) vs “my” (WEBSTER, DRC) vs “don’t my” (WEB)
  • v50 [grammatical]: relative clause and verb tense for seeking — “one that seeketh” (KJV, ASV, WEBSTER, DRC) vs “who seeks” (WEB) vs “who is seeking” (YLT) vs “he seeks” (DARBY)
  • v50 [grammatical]: verb tense variations for judging — “judgeth” (KJV, ASV, WEBSTER, DRC) vs “judges” (WEB, DARBY) vs “is judging” (YLT)
  • v51 [lexical]: (vv 51, 58) translation of the emphatic double amen — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
  • v51 [stylistic]: variations in translating the verb for declaring — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v51 [grammatical]: (vv 51, 52) translation of the indefinite pronoun and conditional verb — “a man keep” (KJV, ASV) vs “person keeps” (WEB) vs “any one may” (YLT) vs “any one shall” (DARBY) vs “shall” (WEBSTER) vs “any” (DRC)
  • v51 [lexical]: (vv 51, 52) translation of the noun for word or teaching — “word” (WEB, ASV, DARBY, DRC) vs “saying” (KJV, WEBSTER) vs “word death” (YLT)
  • v51 [grammatical]: future negative formulation — “shall never” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “may not” (YLT) vs “not” (DRC)
  • v51 [lexical]: how the phrase regarding eternity or 'never' is translated — “death” (WEB, KJV, ASV, DARBY, WEBSTER) vs “to the age” (YLT) vs “for ever” (DRC)
  • v52 [grammatical]: verb tense variations for dying — “is dead and” (KJV, WEBSTER, DRC) vs “died as did” (WEB) vs “died” (ASV) vs “did die” (YLT) vs “has died” (DARBY)
  • v52 [grammatical]: auxiliary verb choice — “thou sayest” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you say” (WEB) vs “dost say” (YLT)
  • v52 [grammatical]: phrasing the emphatic negative — “shall never” (KJV, ASV, DARBY, WEBSTER) vs “not” (YLT, DRC) vs “will” (WEB)
  • v53 [grammatical]: translating the relative clause about Abraham's death — “who died” (WEB, ASV, YLT) vs “who” (WEBSTER, DRC) vs “which is dead and” (KJV) vs “who has died” (DARBY)
  • v54 [lexical]: synonym choices for honor or glory — “glorify” (WEB, ASV, YLT, DARBY, DRC) vs “honour” (KJV) vs “honor” (WEBSTER)
  • v54 [grammatical]: relative pronoun and tense for the verb describing the Father's action — “who glorifies” (WEB, DARBY) vs “glorifieth” (ASV, DRC) vs “that honoureth” (KJV) vs “who is glorifying” (YLT) vs “honoreth” (WEBSTER)
  • v54 [textual]: whether the God is referred to as "your" or "our" — “your” (KJV, ASV, YLT, WEBSTER, DRC) vs “our” (WEB, DARBY)
  • v55 [interpretive]: translation of the conjunction linking the clauses — “but” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT) vs “not” (DARBY)
  • v55 [grammatical]: mood and tense of the conditional verb — “should say” (KJV, ASV, WEBSTER) vs “said” (WEB, DARBY) vs “that” (YLT) vs “shall that” (DRC)
  • v55 [grammatical]: syntax of the negative verb statement — “know him not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t” (WEB) vs “have known Him” (YLT)
  • v55 [grammatical]: modal auxiliary choice for the conditional result — “shall” (KJV, ASV, YLT, DRC) vs “should” (DARBY, WEBSTER) vs “would” (WEB)
  • v55 [grammatical]: verb tense for knowing — “know” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have known” (YLT) vs “do” (DRC)
  • v55 [lexical]: synonymous nouns for word or saying — “word” (WEB, ASV, DARBY, DRC) vs “saying” (KJV, WEBSTER) vs “word I keep” (YLT)
  • v56 [lexical]: synonymous phrases for being glad or rejoicing — “was glad” (WEB, KJV, ASV, WEBSTER, DRC) vs “did rejoice” (YLT) vs “rejoiced” (DARBY)
  • v57 [grammatical]: using the verb 'to be' versus 'to have' for age — “Thou art” (KJV, ASV, YLT, WEBSTER, DRC) vs “You are” (WEB) vs “hast” (DARBY)
  • v58 [stylistic]: phrasing the verb of speaking — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v58 [lexical]: translation of the verb indicating Abraham's beginning — “Abraham was” (KJV, DARBY, WEBSTER) vs “came into existence” (WEB) vs “born” (ASV) vs “Abraham's coming” (YLT) vs “made” (DRC)
  • v59 [grammatical]: syntax for expressing the purpose of taking up stones — “to cast” (KJV, WEBSTER) vs “therefore” (ASV, DRC) vs “throw” (WEB) vs “that they may” (YLT) vs “that they might them” (DARBY)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek text provided (appears to be a Byzantine/Majority or Textus Receptus tradition given the seamless inclusion of the Pericope Adulterae in verses 1-11 without brackets, and the extended reading in verse 59).

Mga banal na pangalan: Kyrios (Lord), Theos (God).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

In its immediate narrative and literary setting, the chapter features two distinct sections. Verses 1-11 form a self-contained pronouncement story regarding a woman caught in adultery, where Jesus successfully navigates a legal trap concerning Mosaic law (Leviticus 20:10; Deuteronomy 22:22) by redirecting the focus to the sinfulness of the accusers. The remainder of the chapter (verses 12-59) resumes the setting of the Feast of Tabernacles. Jesus’ declaration, 'I am the light of the world' (v. 12), is historically and literarily tied to his location in the Temple 'treasury' (v. 20), specifically the Court of the Women where massive candelabras were continuously lit during the festival. The ensuing discourse is characterized by sharp Johannine dualism (flesh/spirit, above/below, truth/lies, God/the devil). The dialogue escalates into a severe dispute over spiritual paternity—Abraham vs. the devil (vv. 39-44). The discourse climaxes with Jesus' absolute, unpredicated use of the divine formula 'I AM' (ego eimi) claiming pre-existence before Abraham (v. 58), which the crowd immediately interprets as blasphemy requiring stoning (v. 59).

Jewish interpretation

In its immediate narrative context, John 8 describes a confrontation where scribes and Pharisees bring a woman caught in adultery to Jesus to test his adherence to Mosaic law (vv. 3-5). Following this, the narrative presents a series of escalating disputes between Jesus and his Judean interlocutors concerning his authority, testimony, and divine origins (vv. 12-29). The chapter culminates in a harsh polemical exchange regarding Abrahamic descent, where Jesus contrasts physical lineage with spiritual paternity, denying his opponents' claim to Abraham and identifying their father as the devil (vv. 31-47), which ultimately leads to an attempted stoning (v. 59).

Latter-day Saint

In this narrative chapter, Jesus teaches in the temple, faces a trap set by scribes and Pharisees involving a woman taken in adultery (verses 1-11), and engages in a lengthy, contentious dialogue with Jewish leaders about His witness, origin, and identity (verses 12-59). He declares Himself the light of the world (verse 12), promises that the truth will make His disciples free (verse 32), contrasts His heavenly origin with their earthly desires (verses 23, 44), and culminates His testimony with the divine title 'Before Abraham was, I am' (verse 58), prompting an attempt to stone Him.

Jehovah's Witnesses

In John 8, Jesus engages in a severe and escalating dispute with the Jewish religious leaders in the temple. Following the Festival of Booths, he declares himself the light of the world and repeatedly emphasizes that he was sent by the Father, judging no one by human standards and doing nothing of his own initiative. He exposes the Pharisees' true spiritual lineage, identifying them as children of the Devil, whom he describes as the original liar and manslayer. Finally, Jesus testifies to his own pre-human existence, stating that he existed before Abraham, which provokes the Jews to attempt to stone him. (The first eleven verses concerning the woman caught in adultery are recognized by modern textual scholarship as a later interpolation, a point heavily emphasized in this tradition's reading).

Mga piniling salin na ginawa ng NCB (131)
  • v1: "the Mount of Olives" — Standardizing the geographical idiom while flattening the specific literal Greek definite-article pattern.
  • v2: "came to" — Standard contemporary phrasing for ἤρχετο πρὸς.
  • v2: "taught" — Parallel to the aorist participle καθίσας and consistent with English narrative style.
  • v3: "middle" — Contemporary English equivalent to ἐν μέσῳ.
  • v4: "told" — Natural contemporary framing for direct speech.
  • v4: "Teacher" — Accurately translates the vocative διδάσκαλε directly.
  • v5: "the" — The Greek τῷ νόμῳ uses the definite article 'the', leaving 'us' (ἡμῖν) as the indirect object.
  • v5: "Moses commanded" — Standard past tense for the aorist ἐνετείλατο.
  • v5: "to stone" — Accurately reflects the infinitive λιθοβολεῖσθαι.
  • v6: "to test" — Captures the telic force of the participle in modern English.
  • v6: "But" — Accurately renders the adversative δὲ.
  • v6: "bent down" — Contemporary phrasing for κάτω κύψας.
  • v7: "the sinless one" — Preserves the substantival adjective pattern of the source.
  • v7: "throw the stone" — Preserves the definite article τὸν λίθον without adding 'first' to the object itself.
  • v8: "bending down" — Modern English participle, parallel to previous verb phrasing.
  • v8: "and wrote" — Standard translation of the imperfect/aorist narrative sequence without adding 'with his finger' missing in this variant.
  • v9: "beginning from" — Reflects the participle and preposition ἀρξάμενοι ἀπὸ.
  • v9: "and" — Corresponds to the coordinating conjunction καὶ.
  • v9: "standing in the middle" — Translates ἑστῶσα ἐν μέσῳ accurately into modern idiom.
  • v10: "your accusers? Did" — Follows the Greek phrasing ἐκεῖνοι οἱ κατήγοροί σου.
  • v10: "one condemn you" — Contemporary rendering of οὐδείς σε κατέκρινεν.
  • v11: "She" — Natural English pronoun for ἡ δὲ.
  • v11: "one, Lord. Jesus" — Accurate to οὐδείς, κύριε and modern punctuation.
  • v11: "do" — Translates the present tense κατακρίνω.
  • v12: "therefore Jesus spoke to" — Follows οὖν αὐτοῖς ἐλάλησεν.
  • v12: "Whoever follows" — Translates the substantival participle ὁ ἀκολουθῶν in a generalized sense.
  • v12: "will" — Modern English for emphatic future negation (οὐ μὴ περιπατήσῃ).
  • v13: "valid" — In a legal context, ἀληθής conveys the validity of testimony.
  • v14: "Even if" — Translates κἂν (καὶ ἐὰν).
  • v14: "testify about" — Consistency with v13 translation of μαρτυρεῖς.
  • v14: "testimony" — Maintains cognate link with the verb.
  • v14: "because" — Translates ὅτι introducing causality.
  • v14: "where" — Contemporary usage for πόθεν.
  • v14: "where" — Contemporary usage for ποῦ.
  • v14: "come from or where" — Accurately renders ἢ ποῦ.
  • v14: "am going" — Conveys the present progressive sense of ὑπάγω.
  • v15: "You judge according to" — Translates κατὰ in contemporary English.
  • v15: "no one" — Accurate to οὐδένα, avoiding gendered 'no man'.
  • v16: "because" — Translates ὅτι.
  • v16: "am with" — Smoothes the ellipsis in Greek (ἐγὼ καὶ...) into clear English.
  • v16: "who" — Contemporary relative pronoun for a person.
  • v17: "And in your law it is written" — Preserves the word order and content of καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται.
  • v17: "testimony" — Consistency with μαρτυρία in earlier verses.
  • v17: "people is valid" — Translates ἀνθρώπων as 'people' and ἀληθής as 'valid' in a legal context.
  • v18: "testifies about" — Consistency with μαρτυρεῖς translation.
  • v19: "Therefore they said to" — Translates ἔλεγον οὖν in standard English syntax.
  • v19: "you would know" — Translates the imperfect with ἄν correctly as a present contrary-to-fact condition.
  • v20: "teaching" — Accurate to the participle διδάσκων.
  • v20: "and" — Directly translates καὶ.
  • v20: "one arrested" — Modern English equivalent for ἐπίασεν in this context.
  • v20: "had" — Accurate to the pluperfect ἐληλύθει.
  • v21: "Therefore Jesus said to" — Connects οὖν logically.
  • v21: "you will" — Contemporary future tense.
  • v21: "sin. Where" — Translates singular ἁμαρτίᾳ.
  • v22: "because" — Translates ὅτι causally.
  • v22: "says, ‘Where" — Direct speech marking for contemporary English.
  • v24: "Therefore I said to" — Accurately reflects εἶπον οὖν ὑμῖν.
  • v24: "you will" — Contemporary future.
  • v24: "unless you believe" — Modern translation of ἐὰν μὴ πιστεύσητε.
  • v24: "sins" — Translates the plural ἁμαρτίαις.
  • v25: "Therefore they said to" — Standard framing for ἔλεγον οὖν.
  • v25: "speaking" — Translates λαλῶ accurately here in the progressive present.
  • v26: "speak" — Translates λαλεῖν/λαλῶ consistently.
  • v26: "the one who" — Renders the substantival participle ὁ πέμψας.
  • v26: "from" — Contemporary English for origin from παρ᾽.
  • v27: "did not understand" — Accurately conveys οὐκ ἔγνωσαν in this context.
  • v27: "them" — Directly translates the plural pronoun αὐτοῖς.
  • v28: "Therefore Jesus said to" — Standard modern framing.
  • v28: "you lift" — Modern syntax for ὅταν + aorist subjunctive.
  • v28: "my" — Translates the explicit possessive μου.
  • v29: "because" — Translates ὅτι causally.
  • v29: "always do the" — Standard English word order for ποιῶ πάντοτε.
  • v29: "that are pleasing to" — Translates the plural adjective τὰ ἀρεστὰ accurately.
  • v30: "As" — Captures the ongoing sense of the present participle λαλοῦντος in the genitive absolute.
  • v30: "was speaking" — Conveys the continuous aspect clearly.
  • v30: "things" — Literal translation of the neuter plural ταῦτα.
  • v30: "in" — Common contemporary idiom for ἐπίστευσαν εἰς.
  • v31: "Therefore Jesus said to those" — Translates Ἔλεγεν οὖν... πρὸς τοὺς in complete modern English.
  • v31: "who had" — Translates the perfect participle πεπιστευκότας.
  • v31: "you remain" — Modern English for μείνητε.
  • v31: "you are truly" — Natural word order for ἀληθῶς ... ἐστε.
  • v33: "are Abraham's offspring" — Modern understanding of σπέρμα in genealogical contexts.
  • v34: "Amen, amen" — Directly transliterates the emphatic formula without softening it.
  • v34: "tell" — Contemporary usage for λέγω ὑμῖν.
  • v34: "a slave" — Accurate rendering of δοῦλός and maintains the etymological connection with the verb in the preceding verse.
  • v36: "you will be" — Contemporary future tense translation of ἔσεσθε.
  • v37: "finds no place" — Excellent contemporary rendering of οὐ χωρεῖ ἐν ὑμῖν.
  • v39: "says to" — Translates the present tense verb λέγει.
  • v39: "you would do" — Translates the imperfect with ἄν as a contrary-to-fact condition.
  • v40: "who has spoken" — Renders the relative clause and perfect tense λελάληκα clearly in English.
  • v40: "from" — Contemporary English for origin from παρὰ.
  • v40: "Abraham did not do this" — Standard modern syntax.
  • v41: "works" — Matches earlier usage in v39 and accurately translates ἔργα.
  • v41: "Therefore they said to" — Direct rendering of εἶπαν οὖν αὐτῷ.
  • v41: "sexual immorality" — Contemporary translation of πορνείας.
  • v42: "you would love" — Translates the imperfect with ἄν as a present contrary-to-fact condition.
  • v43: "are not able to" — Accurately reflects οὐ δύνασθε and distinguishes from a simple negative.
  • v44: "desires" — Modern translation of ἐπιθυμίας.
  • v44: "the father of it" — Translates ὁ πατὴρ αὐτοῦ clearly in English, referencing the lie.
  • v45: "But because" — Renders the conjunctions δὲ ὅτι.
  • v45: "you do not" — Contemporary phrasing for emphatic negation.
  • v46: "convicts" — Modern translation of ἐλέγχει in a legal/moral sense.
  • v46: "why" — Modern English for διὰ τί.
  • v47: "you are" — Standard rendering of ὑμεῖς ... ἐστέ.
  • v48: "Do we not say" — Clear modern interrogative syntax.
  • v48: "demon" — Accurate transliteration/translation distinguishing δαιμόνιον from διάβολος.
  • v50: "But" — Renders the adversative δὲ.
  • v50: "do not seek my" — Standard negative phrasing.
  • v50: "one who seeks" — Translates the substantival participle ὁ ζητῶν.
  • v50: "judges" — Translates the participle κρίνων parallel to seeks.
  • v51: "Amen, amen" — Maintains the emphatic formula explicitly.
  • v51: "tell" — Contemporary English.
  • v51: "anyone keeps" — Modern rendering of τις.
  • v51: "word" — Standard translation of λόγον.
  • v51: "will never" — Translates οὐ μὴ ... εἰς τὸν αἰῶνα dynamically but accurately.
  • v51: "death" — The direct object is θάνατον.
  • v52: "died" — Translates the aorist ἀπέθανεν.
  • v52: "you say" — Modern pronoun and verb matching.
  • v53: "who died" — Accurately reflects ὅστις ἀπέθανεν.
  • v54: "glorify" — Direct cognate translation for δοξάσω/δόξα/δοξάζων.
  • v54: "who glorifies" — Contemporary translation of ὁ δοξάζων.
  • v54: "our" — Directly translates the plural pronoun ἡμῶν in the provided Greek source.
  • v55: "Yet" — Conveys the contrast of καὶ in this specific semantic context.
  • v55: "say" — Present tense mapping for aorist subjunctive with κἂν.
  • v55: "do not know him" — Modern English syntax.
  • v55: "will" — Future tense for ἔσομαι.
  • v55: "know" — Renders οἶδα contextually.
  • v56: "was glad" — Distinguishes ἐχάρη from ἠγαλλιάσατο (rejoiced) while matching its meaning.
  • v57: "You are" — English idiom uses 'are [years] old' for age.
  • v58: "was born" — Accurately renders the aorist infinitive γενέσθαι in context of human origin, distinguishing it from the eternal εἰμί.
  • v59: "to throw" — Modern idiom for ἵνα βάλωσιν.
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)