约翰福音 20

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

¹Now on the first day of the week, Mary the Magdalene comes early, while there was still darkness, to the tomb, and sees the stone having been taken away from the tomb. ²She runs therefore and comes to Simon Peter and to the other disciple, whom Jesus loved, and says to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” ³Peter therefore went out, and the other disciple, and they went toward the tomb. ⁴And the two were running together, and the other disciple ran ahead faster than Peter and came to the tomb first, ⁵and stooping down to look in, he sees the linen cloths lying there; however, he did not enter. ⁶Then Simon Peter also comes, following him, and entered into the tomb, and he views the linen cloths lying, ⁷and the face-cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. ⁸Then therefore the other disciple who came first to the tomb also entered, and he saw and believed. ⁹For they did not yet understand the Scripture, that he must rise from the dead. ¹⁰So the disciples went away again to their own homes. ¹¹But Mary stood outside at the tomb weeping. So as she wept, she stooped down to look into the tomb, ¹²and she beholds two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain. ¹³And they say to her, “Woman, why are you weeping?” She says to them, “Because they have taken away my Lord, and I do not know where they have laid him.” ¹⁴Having said these things, she turned backward and beholds Jesus standing there, and she did not know that it was Jesus. ¹⁵Jesus says to her, “Woman, why are you weeping? Whom are you seeking?” She, supposing that he is the gardener, says to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” ¹⁶Jesus says to her, “Mary.” She turned and says to him in Hebrew, “Rabboni,” which is to say, “Teacher.” ¹⁷Jesus says to her, “Stop clinging to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, and my God and your God.’” ¹⁸Mary the Magdalene comes, reporting to the disciples, “I have seen the Lord,” and that he had said these things to her. ¹⁹When it was evening on that day, the first day of the week, and the doors having been shut where the disciples were gathered for fear of the Jews, Jesus came and stood in the midst and says to them, “Peace to you.” ²⁰And having said this, he showed them both his hands and his side. The disciples therefore rejoiced when they saw the Lord. ²¹Jesus therefore said to them again, “Peace to you. Just as the Father has sent me, I also send you.” ²²And having said this, he breathed on them and says to them, “Receive Holy Spirit. ²³If you forgive the sins of any, they have been forgiven them; if you retain the sins of any, they have been retained.” ²⁴But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. ²⁵The other disciples therefore said to him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side, I will never believe.” ²⁶And after eight days his disciples were again inside, and Thomas was with them. Jesus comes, the doors having been shut, and stood in the midst and said, “Peace to you.” ²⁷Then he says to Thomas, “Bring your finger here and see my hands; and bring your hand and put it into my side; and do not become unbelieving, but believing.” ²⁸Thomas answered and said to him, “My Lord and my God!” ²⁹Jesus says to him, “Because you have seen me, you have believed. Blessed are those who have not seen and have believed.” ³⁰Many other signs therefore Jesus also performed in the presence of his disciples, which are not written in this book; ³¹but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

AI 生成的呈现，非人工翻译。在新共识圣经中阅读约翰福音 20 →

各传统一致认同之处

Several traditions maintain that the Evangelist’s stated purpose for recording Jesus' signs establishes the sufficiency of Scripture for salvation, and they interpret Christ’s breathing on the disciples as a parallel to the breathing of life into Adam, signifying humanity's re-creation and sanctification. Additionally, some traditions view Thomas’s providentially permitted disbelief and physical examination of the wounds as definitive proof of the bodily resurrection against docetic teachings,… 登录以阅读完整共识 →

各传统的分歧之处

The breathing of the Spirit was an equipping pledge specifically directed toward the disciples' apostolic ministry of the Word.
reformed: AFFIRM; anabaptist: QUALIFY; pentecostal: DENY
Jesus' conferral of the power to forgive and retain sins constitutes the historical institution of the sacrament of Penance.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; reformed: DENY; baptist: DENY; restorationist: DENY
The authority to remit and retain sins refers to the declarative preaching of the gospel and the administration of church censures.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; restorationist: QUALIFY
The authority to bind and loose sins is entrusted to the discerning local congregation of believers rather than a clerical hierarchy.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; reformed: DENY; baptist: AFFIRM; anabaptist: AFFIRM; restorationist: QUALIFY
Jesus' breathing of the Holy Spirit and granting of the power to forgive sins is appropriately used as the central liturgical formula for ordaining priests.
anglican: AFFIRM; baptist: DENY; anabaptist: DENY; restorationist: DENY
Christ's appearance through locked doors reveals supernatural properties, such as subtlety, inherent to His glorified resurrection body.
catholic: AFFIRM; lutheran: QUALIFY
Christ's compassionate treatment of Thomas serves as a model of prevenient grace accommodating human doubt.
lutheran: QUALIFY; methodist: AFFIRM
The disciples' assembly on the evening of the resurrection was motivated by fear, not by a recognized change of the day of worship to Sunday.
adventist: AFFIRM; restorationist: DENY
The repeated gatherings on the first day of the week establish an approved apostolic pattern for the Christian day of assembly.
adventist: DENY; restorationist: AFFIRM
The written testimony of the Gospels produces saving faith rationally, precluding the necessity of a direct, miraculous internal operation of the Spirit.
pentecostal: DENY; restorationist: AFFIRM
Christ's blessing on those who have not seen encourages believers to rely entirely on the external written Word rather than seeking physical proofs or trusting internal feelings.
lutheran: AFFIRM; reformed: QUALIFY; baptist: QUALIFY; pentecostal: DENY; restorationist: AFFIRM

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

In its immediate narrative context, John 20 chronicles the morning and evening of the Resurrection, followed by an appearance a week later. The chapter moves from the discovery of the empty tomb by Mary Magdalene and the footrace between Peter and the Beloved Disciple to a series of physical but transcendent encounters with the risen Christ. Jesus commissions Mary Magdalene to announce His ascension to His brothers, appears to the gathered disciples behind locked doors, bestows the Holy Spirit by breathing on them along with the authority to forgive or retain sins, and subsequently returns to overcome the skepticism of Thomas. The chapter culminates in Thomas's absolute Christological confession and the author's explicit statement of the Gospel's evangelistic purpose. Reception: Catholic reception of John 20 is heavily dogmatic, sacramental, and typological. The Magisterium, most notably at the Council of Trent, infallibly defines verses 22-23 as the historical institution of the Sacrament of Penance (Confession), where the power to absolve sins was granted to the Apostles and their successors. Christ's entrance through locked doors (vv. 19, 26) is a classic locus for Catholic theology regarding the properties of the glorified resurrection body; Augustine and Aquinas stress that Christ's body possessed 'subtlety' and 'agility,' allowing it to pass through physical barriers without losing its true material nature. The encounter with Mary Magdalene (vv. 16-18) leads the Latin scholastic tradition, articulated by Aquinas, to crown her the 'Apostle to the Apostles' (Apostolorum Apostola), while Augustine reads the 'Noli me tangere' (Touch me not) as a theological injunction to relate to Christ through the spiritual ascent of faith rather than mere carnal clinging. Eastern Catholic traditions prominently feature the Syriac and Greek Fathers' typological reading of verse 22: Cyril of Alexandria identifies Christ's 'breathing' on the Apostles as the antitype of Genesis 2, wherein Christ, as the New Adam, restores the life-giving Holy Spirit that humanity lost in the Fall.

Eastern Orthodox

John 20 narrates the immediate aftermath of the crucifixion, detailing the discovery of the empty tomb by Mary Magdalene, Peter, and the beloved disciple on the first day of the week. It recounts Christ's appearances to Mary Magdalene, who initially mistakes him for the gardener, and to the gathered disciples behind locked doors, where he commissions them and breathes the Holy Spirit upon them to forgive and retain sins. The chapter concludes with the appearance to Thomas eight days later, whose initial demand for physical proof of the wounds culminates in his definitive confession of Christ's divinity, followed by a statement of the Gospel's purpose. Reception: The Eastern Orthodox tradition receives John 20 as foundational for its Christology, sacramentology, and anthropological vision. Cyril of Alexandria reads Christ’s act of breathing on the disciples (v. 22) as a profound ontological event: the re-creation of humanity. Just as God breathed the breath of life into Adam, the incarnate Word breathes the Holy Spirit into the apostles, restoring the incorruptible nature lost in the Fall and inaugurating the path of theosis. John Chrysostom emphasizes verses 22-23 as the direct institution of the priesthood; the authority to bind and loose sins is seen as an earthly delegation of a uniquely divine prerogative, establishing the mystery (sacrament) of repentance. Thomas's encounter is read not merely as a story of doubt, but as a providential dispensation. The Fathers argue that Thomas's physical touch of the wounds definitively refutes docetic heresies by proving the reality of the resurrected flesh, while his declaration, 'My Lord and my God!' (v. 28), stands as the supreme apostolic confession of the hypostatic union—recognizing both the physical, wounded humanity and the transcendent divinity of Christ. Furthermore, the gathering 'after eight days' (v. 26) is widely received as an icon of the eschatological 'eighth day,' the eternal kingdom inaugurated by the Resurrection.

Oriental Orthodox

John 20 relates the events of the resurrection on the first day of the week, detailing the discovery of the empty tomb by Mary Magdalene, Peter, and the beloved disciple (verses 1-10). It recounts Christ's appearance to Mary in the garden (verses 11-18), and to the disciples in a closed room where He breathes the Holy Spirit upon them, granting authority to forgive or retain sins (verses 19-23). The narrative continues with a subsequent appearance eight days later to Thomas, who is invited to touch Christ's wounds and responds by confessing Him as Lord and God (verses 24-29). The chapter concludes by stating the evangelistic purpose for which these signs were recorded (verses 30-31). Reception: In the Oriental Orthodox tradition, this chapter is a cornerstone for miaphysite Christology and soteriology. Cyril of Alexandria, in his Commentary on John, reads Christ breathing on the disciples (verse 22) as the exact typological parallel to the Genesis account where the Creator breathes life into Adam. Just as the first breath gave natural life, the incarnate Word breathes the Holy Spirit to re-create, renew, and sanctify human nature, restoring the corrupted image of God. This act inaugurates the new creation. The encounter with Thomas (verses 26-29) is fiercely guarded as proof of the 'one incarnate nature of God the Word.' When Thomas touches the physical wounds—the print of the nails and the pierced side—he immediately confesses, 'My Lord and my God' (verse 28). For Cyril of Alexandria and later Severus of Antioch (in his Cathedral Homilies), this sequence demonstrates the indivisible unity of Christ. The one who is physically tangible and bears the marks of the cross is identically the one who is worshipped as God. Severus emphasizes that the retention of the wounds in the resurrected body confutes docetism, proving that the very flesh that suffered was raised and glorified without being discarded or swallowed up by the divinity. Christ's injunction to Mary Magdalene, 'Touch me not' (verse 17), is interpreted mystically. Cyril explains that Christ, as the firstfruits of the new humanity, must ascend to the Father to present the renewed human nature; humanity must now engage with the risen Christ through the sacramental life inaugurated by the Spirit, rather than through mere earthly familiarity.

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所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

¹Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw that the stone had been taken away from the tomb. ²Therefore she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, “They have taken away the Lord out of the tomb, and we don’t know where they have laid him!” ³Therefore Peter and the other disciple went out, and they went toward the tomb. ⁴They both ran together. The other disciple outran Peter and came to the tomb first. ⁵Stooping and looking in, he saw the linen cloths lying there; yet he didn’t enter in. ⁶Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, ⁷and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. ⁸So then the other disciple who came first to the tomb also entered in, and he saw and believed. ⁹For as yet they didn’t know the Scripture, that he must rise from the dead. ¹⁰So the disciples went away again to their own homes. ¹¹But Mary was standing outside at the tomb weeping. So as she wept, she stooped and looked into the tomb, ¹²and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain. ¹³They asked her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I don’t know where they have laid him.” ¹⁴When she had said this, she turned around and saw Jesus standing, and didn’t know that it was Jesus. ¹⁵Jesus said to her, “Woman, why are you weeping? Who are you looking for?” She, supposing him to be the gardener, said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” ¹⁶Jesus said to her, “Mary.” She turned and said to him, “Rabboni!” which is to say, “Teacher!” ¹⁷Jesus said to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” ¹⁸Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her. ¹⁹When therefore it was evening on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the middle and said to them, “Peace be to you.” ²⁰When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. ²¹Jesus therefore said to them again, “Peace be to you. As the Father has sent me, even so I send you.” ²²When he had said this, he breathed on them, and said to them, “Receive the Holy Spirit! ²³If you forgive anyone’s sins, they have been forgiven them. If you retain anyone’s sins, they have been retained.” ²⁴But Thomas, one of the twelve, called Didymus, wasn’t with them when Jesus came. ²⁵The other disciples therefore said to him, “We have seen the Lord!” But he said to them, “Unless I see in his hands the print of the nails, put my finger into the print of the nails, and put my hand into his side, I will not believe.” ²⁶After eight days, again his disciples were inside and Thomas was with them. Jesus came, the doors being locked, and stood in the middle, and said, “Peace be to you.” ²⁷Then he said to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but believing.” ²⁸Thomas answered him, “My Lord and my God!” ²⁹Jesus said to him, “Because you have seen me, you have believed. Blessed are those who have not seen and have believed.” ³⁰Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; ³¹but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.

KJV · King James Version

¹The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. ²Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. ³Peter therefore went forth, and that other disciple, and came to the sepulchre. ⁴So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. ⁵And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. ⁶Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, ⁷And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. ⁸Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. ⁹For as yet they knew not the scripture, that he must rise again from the dead. ¹⁰Then the disciples went away again unto their own home. ¹¹But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, ¹²And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. ¹³And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. ¹⁴And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. ¹⁵Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. ¹⁶Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. ¹⁷Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. ¹⁸Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. ¹⁹Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. ²⁰And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. ²¹Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. ²²And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: ²³Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. ²⁴But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. ²⁵The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. ²⁶And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. ²⁷Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. ²⁸And Thomas answered and said unto him, My Lord and my God. ²⁹Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. ³⁰And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: ³¹But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

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改变含义的差异 (70)

v1 [lexical]: 'cometh' vs 'went' vs 'comes' — “Magdalene” (KJV, ASV, WEBSTER) vs “went” (WEB) vs “the doth come” (YLT) vs “of Magdala comes in” (DARBY) vs “Magdalen cometh” (DRC)
v1 [grammatical]: 'sees' vs 'saw that' vs 'she saw' — “seeth” (KJV, ASV, WEBSTER) vs “saw that” (WEB) vs “she” (YLT) vs “sees” (DARBY) vs “she saw” (DRC)
v1 [lexical]: (vv 1, 2, 3) 'tomb' vs 'sepulchre' — “tomb” (WEB, ASV, YLT, DARBY) vs “sepulchre” (KJV, DRC) vs “sepulcher” (WEBSTER)
v2 [grammatical]: tense ('ran' vs 'runs') and word order — “runneth” (KJV, WEBSTER) vs “therefore” (ASV, YLT) vs “ran” (WEB) vs “runs therefore” (DARBY) vs “ran therefore” (DRC)
v2 [grammatical]: 'cometh to' vs 'came' vs 'unto' — “cometh to” (KJV, ASV, WEBSTER, DRC) vs “came” (WEB) vs “unto” (YLT) vs “comes” (DARBY)
v2 [lexical]: 'loved' vs 'was loving' vs 'was attached' — “loved” (WEB, KJV, ASV, WEBSTER, DRC) vs “was loving” (YLT) vs “was attached” (DARBY)
v2 [grammatical]: (vv 2, 13, 15, 16, 17, 19, 22, 29) 'said' vs 'says/saith' and 'to' vs 'unto' — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
v2 [grammatical]: (vv 2, 13) 'know not' vs 'do not know' vs 'have known' — “know not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t” (WEB) vs “have known” (YLT)
v3 [lexical]: 'went forth' vs 'went out' — “went forth” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Peter” (WEB) vs “out” (DRC)
v3 [grammatical]: 'the' vs 'that' — “the” (WEB, ASV, YLT, DARBY) vs “that” (KJV, WEBSTER, DRC)
v3 [lexical]: 'came to' vs 'went toward' vs 'were coming' — “came to” (KJV, DARBY, WEBSTER) vs “they went toward” (WEB, ASV) vs “they were coming” (YLT) vs “they” (DRC)
v4 [stylistic]: 'tomb' vs 'sepulchre' and placement of 'first' — “tomb” (ASV, YLT, DARBY) vs “sepulchre” (KJV, DRC) vs “tomb first” (WEB) vs “sepulcher” (WEBSTER)
v5 [lexical]: (vv 5, 7) 'cloths' vs 'clothes' — “cloths” (WEB, ASV, DARBY, WEBSTER, DRC) vs “clothes” (KJV, YLT)
v5 [stylistic]: 'went not in' vs 'did not enter' vs 'did not go in' — “not in” (KJV, ASV) vs “went” (WEBSTER, DRC) vs “didn’t enter” (WEB) vs “entered” (YLT) vs “did however go” (DARBY)
v6 [lexical]: 'entered' vs 'went' — “entered” (WEB, ASV, DARBY) vs “went” (KJV, WEBSTER, DRC) vs “he entered” (YLT)
v6 [lexical]: 'saw' vs 'sees' vs 'beholds' and punctuation/conjunctions — “tomb He saw” (WEB) vs “sepulchre and seeth” (KJV) vs “tomb he beholdeth” (ASV) vs “tomb beholdeth” (YLT) vs “tomb sees” (DARBY) vs “sepulcher” (WEBSTER) vs “saw” (DRC)
v6 [grammatical]: 'lying' vs 'lie' and 'cloths' vs 'clothes' — “cloths lying” (WEB, ASV, DARBY, WEBSTER, DRC) vs “clothes lie” (KJV) vs “lying” (YLT)
v7 [lexical]: 'napkin' vs 'cloth' vs 'handkerchief' and prepositions — “napkin that was about” (KJV, WEBSTER) vs “upon” (ASV, YLT) vs “cloth had been on” (WEB) vs “handkerchief which upon” (DARBY) vs “had been” (DRC)
v8 [grammatical]: 'who' vs 'which' and placement of 'also went in' — “who” (WEB, YLT, WEBSTER) vs “also who” (ASV, DARBY) vs “which” (KJV) vs “also went in who” (DRC)
v8 [stylistic]: 'tomb' vs 'sepulchre' and placement of 'entered in' — “tomb” (ASV, YLT, DARBY) vs “sepulchre” (KJV, DRC) vs “tomb also entered in” (WEB) vs “sepulcher” (WEBSTER)
v9 [grammatical]: tense/aspect ('knew not' vs 'did not know' vs 'had known') — “knew not” (KJV, ASV, WEBSTER, DRC) vs “didn’t know” (WEB) vs “know” (YLT) vs “had yet known” (DARBY)
v10 [lexical]: 'went away' vs 'departed' and conjunction differences — “went away” (WEB, KJV, ASV, WEBSTER) vs “therefore” (YLT, DARBY) vs “therefore departed” (DRC)
v11 [stylistic]: 'tomb' vs 'sepulchre' and word order — “tomb” (WEB, ASV, YLT, DARBY) vs “sepulchre” (KJV) vs “sepulcher” (WEBSTER) vs “without” (DRC)
v11 [lexical]: 'So' vs 'and' vs 'Now' — “So” (WEB, ASV) vs “and” (KJV, WEBSTER) vs “without” (YLT, DARBY) vs “Now” (DRC)
v11 [grammatical]: tense/aspect ('wept' vs 'was weeping') — “wept” (WEB, KJV, ASV, DARBY, WEBSTER) vs “was weeping then” (YLT) vs “was weeping” (DRC)
v12 [stylistic]: 'one' vs 'the other' — “one” (WEB, ASV, YLT, DARBY, DRC) vs “the other” (KJV, WEBSTER)
v12 [grammatical]: active/intransitive ('lain') vs passive ('been laid') — “lain” (WEB, KJV, ASV, DARBY, WEBSTER) vs “been laid” (YLT, DRC)
v13 [lexical]: 'asked' vs 'say to' vs 'said to' — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “asked” (WEB)
v13 [grammatical]: phrasing of present progressive/interrogative ('weepest thou' vs 'dost weep' vs 'are you weeping') — “weepest thou” (KJV, ASV, WEBSTER, DRC) vs “dost weep” (YLT, DARBY) vs “are you weeping” (WEB)
v14 [lexical]: 'herself back' vs 'backward' vs 'around' vs 'about' — “herself back” (KJV, ASV, DRC) vs “backward” (YLT, DARBY) vs “around” (WEB) vs “about” (WEBSTER)
v14 [lexical]: 'saw' vs 'seeth/sees' vs 'beholdeth/beholds' — “saw” (WEB, KJV, WEBSTER, DRC) vs “beholdeth” (ASV) vs “seeth” (YLT) vs “beholds” (DARBY)
v14 [grammatical]: 'knew not' vs 'did not know' vs 'had known' — “knew not” (KJV, ASV, DARBY, WEBSTER) vs “didn’t know” (WEB) vs “she had known” (YLT) vs “she” (DRC)
v15 [grammatical]: 'supposing him to be' vs 'supposing that he is' vs 'thinking it was' — “supposing him to be” (WEB, KJV, ASV, WEBSTER) vs “that he is” (YLT) vs “that it was” (DARBY) vs “thinking it was” (DRC)
v15 [lexical]: 'carried' vs 'borne' vs 'taken' — “hast” (ASV, DARBY, WEBSTER) vs “you carried” (WEB) vs “thou have borne” (KJV) vs “didst carry” (YLT) vs “hast taken” (DRC)
v15 [lexical]: 'hence' vs 'away' — “hence” (KJV, ASV, DARBY, WEBSTER, DRC) vs “away” (WEB, YLT)
v15 [grammatical]: 'hast laid' vs 'have laid' vs 'didst lay' — “thou hast laid” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you have” (WEB) vs “didst lay” (YLT)
v17 [lexical]: 'touch me not' vs 'do not hold me' — “Touch me not” (KJV, ASV, DARBY, WEBSTER) vs “Don’t hold” (WEB) vs “Be touching me” (YLT) vs “Do not” (DRC)
v17 [grammatical]: 'am not yet ascended' vs 'have not yet ascended' — “am not” (KJV, ASV, DRC) vs “have” (YLT, DARBY, WEBSTER) vs “haven’t” (WEB)
v17 [textual]: 'to my Father' vs 'unto the Father' — “to my” (WEB, KJV, DARBY, WEBSTER, DRC) vs “unto the” (ASV) vs “unto” (YLT)
v17 [grammatical]: 'go to' vs 'be going on' — “but go to” (WEB, KJV, DARBY, WEBSTER, DRC) vs “unto” (ASV) vs “and be going on” (YLT)
v17 [lexical]: 'brethren' vs 'brothers' — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
v17 [lexical]: 'tell' vs 'say to/unto' — “to” (ASV, YLT, DARBY, WEBSTER, DRC) vs “tell” (WEB) vs “say unto” (KJV)
v17 [grammatical]: 'ascend' vs 'am ascending' — “ascend unto” (KJV, ASV, YLT) vs “to” (DARBY, WEBSTER, DRC) vs “am ascending to” (WEB)
v18 [textual]: direct discourse ('I have seen') vs indirect discourse ('that she had seen') — “that she had” (WEB, KJV, DARBY, WEBSTER) vs “I have” (ASV, DRC) vs “hath” (YLT)
v18 [textual]: 'to her' vs 'to me' — “to” (WEB, DARBY, WEBSTER) vs “unto her” (KJV, ASV) vs “he said to” (YLT) vs “he said to me” (DRC)
v19 [lexical]: 'week' vs 'sabbaths' and conjunctions — “and” (WEB, ASV, DARBY, DRC) vs “week when” (KJV, WEBSTER) vs “sabbaths and” (YLT)
v19 [lexical]: (vv 19, 26) 'midst' vs 'middle' — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
v19 [grammatical]: (vv 19, 21, 26) 'to' vs 'be unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “be unto” (KJV, ASV)
v20 [grammatical]: 'were glad when they saw' vs 'rejoiced having seen' — “therefore were” (WEB, ASV, DRC) vs “glad when they saw” (KJV, WEBSTER) vs “therefore rejoiced having seen” (YLT) vs “rejoiced therefore having seen” (DARBY)
v21 [stylistic]: conjunctions and explicit 'Jesus' vs 'He' — “therefore said” (WEB, ASV, YLT) vs “Then said Jesus” (KJV, WEBSTER) vs “said therefore again” (DARBY) vs “He therefore” (DRC)
v21 [interpretive]: 'the Father' vs 'my Father' — “the” (WEB, ASV, YLT, DARBY, DRC) vs “my” (KJV, WEBSTER)
v22 [lexical]: 'breathed on' vs 'breathed into' — “on” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “into” (DARBY)
v22 [lexical]: 'Spirit' vs 'Ghost' — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
v23 [lexical]: 'forgiven' vs 'remitted' vs 'loosed' — “forgiven” (ASV, DRC) vs “to” (DARBY, WEBSTER) vs “have been forgiven” (WEB) vs “are remitted unto” (KJV) vs “loosed to” (YLT)
v23 [grammatical]: 'are retained' vs 'have been retained' — “are” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have been” (WEB, YLT)
v24 [lexical]: 'But' vs 'And' vs 'Now' — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT) vs “Now” (DRC)
v25 [lexical]: 'Except' vs 'Unless' vs 'If' — “Except” (KJV, ASV, WEBSTER, DRC) vs “Unless” (WEB, DARBY) vs “If” (YLT)
v25 [lexical]: 'print' vs 'mark' — “print” (WEB, KJV, ASV, WEBSTER, DRC) vs “mark” (YLT, DARBY)
v25 [lexical]: 'print' vs 'mark' vs 'place' — “print” (WEB, KJV, ASV, WEBSTER) vs “mark” (YLT, DARBY) vs “place” (DRC)
v25 [lexical]: (vv 25, 27) 'put' vs 'thrust' — “put” (WEB, ASV, DARBY, DRC) vs “thrust” (KJV, WEBSTER) vs “may put” (YLT)
v26 [stylistic]: word order and phrasing of 'after eight days again' — “again” (WEB, KJV, ASV, WEBSTER, DRC) vs “were” (YLT) vs “after” (DARBY)
v26 [lexical]: 'shut' vs 'locked' vs 'having been shut' — “being shut” (KJV, ASV, DARBY, WEBSTER, DRC) vs “locked” (WEB) vs “having been” (YLT)
v27 [lexical]: 'Reach hither' vs 'Bring' vs 'Reach here' vs 'Put in' — “Reach hither thy” (KJV, ASV, WEBSTER) vs “Bring” (YLT, DARBY) vs “here your” (WEB) vs “Put in” (DRC)
v27 [lexical]: 'see' vs 'behold' — “see” (WEB, ASV, YLT, DARBY, DRC) vs “behold” (KJV, WEBSTER)
v27 [lexical]: 'reach hither' vs 'bring' vs 'reach here' — “and reach hither thy” (KJV, ASV, WEBSTER) vs “bring” (YLT, DARBY, DRC) vs “here your” (WEB)
v27 [lexical]: 'faithless' vs 'unbelieving' and verb choice — “and be not faithless” (KJV, ASV, WEBSTER, DRC) vs “Don’t unbelieving” (WEB) vs “become unbelieving” (YLT) vs “unbelieving” (DARBY)
v29 [stylistic]: 'thou hast' vs 'you have' — “thou hast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you have” (WEB)
v29 [textual]: inclusion of the name 'Thomas' — “thou hast” (KJV, ASV, DARBY, WEBSTER) vs “Thomas” (YLT, DRC) vs “you have” (WEB)
v31 [grammatical]: 'may' vs 'might' — “may” (ASV, YLT, DARBY, WEBSTER) vs “you may” (WEB, DRC) vs “ye might” (KJV)
v31 [lexical]: 'in' vs 'through' — “in” (WEB, ASV, YLT, DARBY, DRC) vs “through” (KJV, WEBSTER)

本页幕后

原文。 Greek (TAGNT, public-domain critical text). SBL Greek New Testament (SBLGNT)

神圣称呼：Kyrios (Lord), Theos (God)。

已参考，但未计入共识

Academic textual-historical analysis

In its immediate narrative context, John 20 concludes the Gospel's main storyline with a series of resurrection appearances. The narrative begins on the first day of the week with Mary Magdalene finding the tomb empty and reporting this to Peter and the Beloved Disciple. A footrace ensues; the Beloved Disciple arrives first, but Peter enters first, noting the orderly arrangement of the grave clothes. The Beloved Disciple enters and believes, though the narrator notes they did not yet understand the scripture regarding the resurrection. Jesus then appears to Mary Magdalene, who initially mistakes him for the gardener until he calls her by name. He instructs her not to hold him and commissions her to tell his 'brothers' about his impending ascension. On the evening of the same day, Jesus appears to the gathered disciples behind locked doors, shows his wounds, commissions them, and breathes the Holy Spirit upon them, granting them the authority to forgive or retain sins. Thomas, absent initially, demands physical proof to believe. A week later, Jesus appears again, inviting Thomas to touch his wounds, eliciting Thomas's climactic declaration of Jesus as Lord and God. The chapter concludes with a stated purpose: these signs are written so the audience might believe and have life.

Jewish interpretation

Jewish readers historically approach this text not as Scripture, but as a first-century document reflecting a Jewish sectarian movement that later diverged from Judaism. The narrative details align with some first-century Jewish customs, such as the use of a rock-hewn tomb, linen burial cloths, and a separate head covering. Mary's address to Jesus as 'Rabboni' preserves the Aramaic or Hebrew title for a respected teacher, emphasizing the Jewish cultural matrix of the early disciples. However, the reference to the disciples hiding 'for fear of the Jews' stands out as anachronistic or polemical from a historical perspective, as the disciples themselves were Jewish. Modern Jewish historians view this phrasing as indicative of the later Johannine community's alienation from the broader Jewish community—often associated with expulsion from the synagogue—toward the end of the first century, projecting later schismatic tensions back into the time of Jesus.

Latter-day Saint

John 20 recounts the Sunday morning discovery of the empty tomb by Mary Magdalene, Peter, and the beloved disciple. Mary encounters the risen Jesus, who instructs her not to hold him because he has not yet ascended to his Father. Jesus subsequently appears to the gathered disciples, bestowing peace, breathing on them to receive the Holy Spirit, and granting them authority to remit or retain sins. Eight days later, he appears again, inviting a doubting Thomas to touch his physical wounds, leading to Thomas's confession of faith. The chapter concludes with John's thesis: these signs are recorded so readers might believe Jesus is the Christ and obtain life in his name.

Jehovah's Witnesses

In its immediate narrative context, John 20 recounts the discovery of the empty tomb and Jesus' subsequent appearances to his followers. The chapter highlights the initial confusion of the disciples, Jesus' message to Mary Magdalene that he is ascending to the Father, and his appearances to the disciples behind locked doors. It culminates in Thomas's demand for physical proof, Jesus' provision of that proof, Thomas's subsequent confession, and the explicit authorial thesis: these signs are recorded so that readers may believe Jesus is the Christ, the Son of God.

NCB 所做的翻译选择 (76)

v1: comes — Uses a contemporary present tense mirroring the narrative present of the source text.
v1: sees — Maintains the narrative present tense in alignment with the source text.
v1: tomb — Selects the more contemporary and direct English equivalent.
v1: first day of the week — Flattens the literal Greek idiomatic reference to the Sabbath in favor of conventional English temporal phrasing.
v2: runs therefore — Preserves the historical present and standard conjunction sequence.
v2: comes to — Retains the directional preposition and present tense verb.
v2: loved — Accurately conveys the imperfect tense as a customary past state in natural English.
v2: says to — Uses the contemporary phrasing of the historical present indicative.
v2: do not know — Provides a dignified modern rendering of the perfect verb with present meaning.
v3: went out — Updates archaic diction to contemporary standard usage.
v3: the — Directly translates the definite article without intensifying to a demonstrative.
v3: went toward — Accurately reflects the imperfect progressive motion toward the tomb.
v3: Peter — Flattens the source-language articular proper name to natural English syntax.
v4: to the tomb first — Follows a natural and precise English word order.
v5: cloths — Accurately identifies the fabric fragments used as grave wrappings, not standard garments.
v5: did not enter — Translates the aorist negative action with contemporary syntax.
v6: entered — Provides the direct meaning of the aorist verb.
v6: views — Selects a distinct present tense verb emphasizing the observational nature of Peter's action.
v6: lying — Preserves the participial form modifying the cloths.
v7: face-cloth — Specifically translates the loanword referring to the small cloth placed over the deceased's face.
v8: who — Updates archaic relative pronoun usage for human subjects.
v8: tomb — Adopts contemporary, consistent terminology for the burial site.
v9: did not yet understand — Better conveys the cognitive pluperfect state of failing to comprehend the meaning of the scriptures.
v10: went away — Accurately represents the spatial distancing denoted by the compound verb.
v11: tomb — Maintains consistency with prior lexical choices for the burial location.
v11: So — Translates the inferential or continuative particle contextually.
v11: wept — Renders the imperfect verb naturally in modern English while preserving the cognate repetition.
v12: one — Preserves the precise numerical repetition in the source.
v12: lain — Translates the pluperfect indicative intransitively in alignment with standard grammar.
v13: say to — Literally translates the present tense verb of speaking.
v13: are you weeping — Employs contemporary interrogative phrasing for an ongoing action.
v14: backward — Transliterates the directional prepositional phrase closely.
v14: beholds — Maintains the narrative present verb signifying perception.
v14: did not know — Modernizes the pluperfect negative formation for clarity.
v14: Jesus — Flattens the definite article on the proper noun for contemporary English conventions.
v15: supposing that he is — Directly translates the participial clause and the content conjunction with indicative copula.
v15: carried — Replaces archaic terminology with a straightforward contemporary equivalent.
v15: away — Uses a more contemporary adverb for displacement.
v15: have laid — Updates archaic second-person verb forms to contemporary usage.
v17: Stop clinging to me — Precisely renders the nuance of the present negative imperative indicating cessation of an ongoing action.
v17: have not yet ascended — Translates the perfect tense actively rather than as a passive state.
v17: the Father — Accurately represents the Greek text which includes the definite article but lacks a possessive pronoun here.
v17: go to — Selects standard present imperative phrasing in modern English.
v17: brothers — Utilizes the common contemporary plural noun over archaic religious parlance.
v17: say to — Closely reflects the verb of speaking and the dative object.
v17: am ascending — Conveys the progressive present aspect accurately.
v18: I have seen — Retains the first-person direct discourse evident in the source verb form.
v18: to her — Selects the reading supported by the Greek third-person pronoun.
v19: first day of the week — Flattens the Hebraic literal expression into conventional modern temporal terminology.
v19: midst — Provides a dignified locational term suited to a formal assembly.
v19: to — Simplifies the archaic dative rendering for contemporary clarity.
v20: rejoiced when they saw — Translates the aorist participle temporally while keeping standard word order.
v21: Jesus — Renders the explicit nominative proper noun found in the source text.
v21: the Father — Translates the text faithfully without adding an unsupported possessive pronoun.
v22: breathed on — Correctly interprets the prefix and historical usage of the verb.
v22: Spirit — Uses the modern theological equivalent of pneuma.
v22: Holy Spirit — Capitalizes the title in the context of the equipping pledge of the Spirit to the disciples.
v23: forgiven — Selects the contemporary lexical sense 'forgiven', recognizing its bearing on the historically instituted sacrament of Penance, which is highly disputed among traditions.
v23: have been retained — Translates the perfect passive verb indicating a completed action with continuing results.
v24: But — Selects the adversative translation of the postpositive conjunction.
v25: Unless — Employs the contemporary conditional negative conjunction.
v25: mark — Translates the word accurately as a visible physical impression or scar.
v25: put — Chooses a standard neutral verb for the action of placing the hand or finger.
v26: after eight days — Smooths the syntax in contemporary English, avoiding awkward adverb placement.
v26: having been shut — Translates the perfect passive participle accurately to reflect the continuing state.
v27: Bring — Utilizes a natural contemporary imperative verb over archaic localized commands.
v27: see — Employs modern straightforward sensory diction.
v27: bring — Maintains consistency with the translation of the exact same verb in the first clause.
v27: unbelieving — Selects the direct cognate root matching 'believing' to preserve the textual wordplay.
v28: My Lord and my God — Flattens the explicit double definite articles to align with conventional English possessive structure.
v28: God — Capitalizes the divine title to affirm the unambiguous declaration of Christ's deity.
v29: you have — Updates archaic second-person singular pronouns.
v29: Thomas omitted — Omits the vocative proper noun in accordance with the base Greek text.
v31: may — Uses the contemporary auxiliary for purpose clauses.
v31: in — Literally translates the preposition indicating sphere or agency.
v31: God — Flattens the definite article on the divine noun for correct English syntax.

值得了解的局限性

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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