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约翰福音 6

7 个译本 · 透过 12 个传统阅读 · 影片、歌曲与故事书.

NCB · 新共识圣经

1After these things, Jesus went away to the other side of the sea of Galilee, the sea of Tiberias. 2And a large crowd was following him, because they saw the signs that he was performing on those who were sick. 3Now Jesus went up onto the mountain, and there he sat with his disciples. 4Now the Passover, the feast of the Jews, was near. 5Therefore Jesus, lifting up his eyes and seeing that a large crowd was coming to him, said to Philip, “From where are we to buy loaves, that these people may eat?” 6But he was saying this to test him, for he himself knew what he was intending to do. 7Philip answered him, “Two hundred denarii worth of loaves is not enough for them, that each of them may receive a little bit.” 8One of his disciples, Andrew, the brother of Simon Peter, said to him, 9“There is one young boy here who has five barley loaves and two fish, but what are these for so many people?” 10Jesus said, “Have the people sit down.” Now there was much grass in the place. Therefore the men sat down, in number about five thousand. 11Then Jesus took the loaves, and having given thanks, he distributed them to the disciples, and the disciples to those who were seated; likewise also of the fish, as much as they desired. 12And when they were filled, he said to his disciples, “Gather together the leftover fragments, so that nothing may be lost.” 13Therefore they gathered them together, and filled twelve baskets with fragments from the five barley loaves, which remained over by those who had eaten. 14Therefore the people, seeing the sign that Jesus performed, began to say, “This is truly the Prophet, the one coming into the world.” 15Therefore Jesus, knowing that they were about to come and seize him in order that they might make him king, withdrew again to the mountain, he himself alone. 16Now when evening came, his disciples went down to the sea, 17and having boarded the boat, they were going to the other side of the sea to Capernaum. And darkness had already come, and Jesus had not yet come to them. 18And the sea was swelling, as a strong wind was blowing. 19Therefore, having rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea and drawing near to the boat; and they were frightened. 20But he said to them, “I am; do not be afraid.” 21Therefore they were willing to receive him into the boat, and immediately the boat arrived at the land to which they were going. 22On the next day, the crowd that stood on the other side of the sea saw that there was no other small boat there except that one, and that Jesus had not entered into the boat with his disciples, but that his disciples had gone away alone. 23(Yet other small boats came from Tiberias near to the place where they ate the bread after the Lord had given thanks.) 24Therefore, when the crowd saw that Jesus was not there, nor his disciples, they themselves boarded the small boats and came to Capernaum, seeking Jesus. 25And having found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” 26Jesus answered them and said, “Amen, amen, I tell you, you seek me, not because you saw signs, but because you ate of the loaves and were filled. 27Do not work for the food that perishes, but for the food that remains to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” 28Therefore they said to him, “What must we do, that we may work the works of God?” 29Jesus answered and said to them, “This is the work of God: that you believe in him whom he has sent.” 30Therefore they said to him, “What sign then do you perform, that we may see and believe you? What do you work? 31Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread out of heaven to eat.’” 32Therefore Jesus said to them, “Amen, amen, I tell you, it was not Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 33For the bread of God is that which comes down out of heaven and gives life to the world.” 34Therefore they said to him, “Lord, always give us this bread.” 35Jesus said to them, “I am the bread of life. The one who comes to me will never hunger, and the one who believes in me will never thirst. 36But I told you that you have indeed seen me, and yet you do not believe. 37Everything that the Father gives me will come to me, and the one who comes to me I will by no means cast out. 38For I have come down from heaven, not to do my own will, but the will of him who sent me. 39And this is the will of the Father who sent me: that of all he has given me I should lose nothing, but should raise it up on the last day. 40For this is the will of my Father, that everyone who sees the Son and believes in him should have eternal life; and I will raise him up on the last day.” 41Therefore the Jews were murmuring concerning him, because he said, “I am the bread that came down out of heaven.” 42And they said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How does this man now say, ‘I have come down out of heaven’?” 43Therefore Jesus answered and said to them, “Do not murmur among yourselves. 44No one is able to come to me unless the Father who sent me draws him; and I will raise him up on the last day. 45It is written in the prophets, ‘And they will all be taught by God.’ Therefore everyone who has heard from the Father and has learned, comes to me. 46Not that anyone has seen the Father, except he who is from God; this one has seen the Father. 47Amen, amen, I tell you, the one who believes in me has eternal life. 48I am the bread of life. 49Your fathers ate the manna in the wilderness, and they died. 50This is the bread that comes down out of heaven, so that anyone may eat of it and not die. 51I am the living bread that came down out of heaven. If anyone eats of this bread, he will live forever. And indeed, the bread that I will give for the life of the world is my flesh.” 52Therefore the Jews were arguing with one another, saying, “How is this man able to give us his flesh to eat?” 53Therefore Jesus said to them, “Amen, amen, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life in yourselves. 54The one who feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55For my flesh is true food, and my blood is true drink. 56The one who feeds on my flesh and drinks my blood abides in me, and I in him. 57Just as the living Father sent me and I live because of the Father, so also the one who feeds on me will live because of me. 58This is the bread that came down out of heaven. It is not as when your fathers ate the manna and died; the one who feeds on this bread will live forever.” 59He said these things in a synagogue, while teaching in Capernaum. 60Therefore many of his disciples, when they heard this, said, “This word is hard; who is able to listen to it?” 61But Jesus, knowing in himself that his disciples were murmuring about this, said to them, “Does this cause you to stumble? 62What if then you were to see the Son of Man ascending to where he was before? 63It is the Spirit who gives life; the flesh profits nothing. The words that I have spoken to you are spirit and are life. 64But there are some of you who do not believe.” For Jesus knew from the beginning who the ones were who did not believe, and who it was who would betray him. 65And he said, “For this reason I have told you that no one is able to come to me unless it is granted to him by my Father.” 66As a result of this, many of his disciples turned back to the things behind and were no longer walking with him. 67Therefore Jesus said to the twelve, “You do not want to go away too, do you?” 68Simon Peter answered him, “Lord, to whom will we go? You have words of eternal life, 69and we have believed and have come to know that you are the Christ, the Holy One of the living God.” 70Jesus answered them, “Did I not choose you, the twelve, and yet one of you is a devil?” 71Now he was speaking of Judas, the son of Simon Iscariot, for this one was about to betray him, being one of the twelve.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 约翰福音 6 →

观看与聆听

约翰福音 6：生命的粮

耶稣奇妙地喂饱众人，并在水面上行走，然后在迦百农作了挑战性的教导，宣告自己是生命的粮，导致许多人退去，而十二门徒仍然留下。

The New Consensus Bible text of 约翰福音 6, read aloud over the chapter’s eight scenes. The words appear below as they are read.

影片、插画与歌曲均由人工智能依据本章共识生成，并非任何传统认可的描绘。

各传统一致认同之处

Across all families, Jesus redirects the crowd from seeking temporary physical nourishment to pursuing Himself as the source of eternal spiritual life. It is also affirmed that Jesus miraculously feeds a multitude and walks on the sea, demonstrating divine mastery over the natural world. The chapter's soteriology is disputed, however, dividing traditions over whether the Father's drawing is an efficacious, irresistible grace guaranteeing eternal security, or an enabling, prevenient grace… 登录以阅读 完整共识 →

各传统的分歧之处

  • The multiplication of the loaves typologically prefigures the superabundant sacramental provision of the Eucharist.

    catholic: AFFIRM; anabaptist: DENY; pentecostal: DENY

  • The feeding of the multitude functions as an imperative for social action against global hunger and poverty.

    anglican: QUALIFY

  • The physical miracles of healing and multiplication in this chapter mandate an ongoing expectation of God's present, miraculous intervention in the world.

    pentecostal: AFFIRM; restorationist: DENY

  • Believing in Christ is fundamentally a work that God performs within humanity, rather than a meritorious human effort.

    lutheran: AFFIRM; reformed: AFFIRM; restorationist: DENY

  • Fallen human beings are completely incapable of coming to Christ in faith unless sovereignly drawn by the Father.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; restorationist: DENY

  • The Father's drawing is an efficacious, irresistible grace that infallibly guarantees the salvation of the elect.

    reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; restorationist: DENY

  • The Father's drawing is an enabling, prevenient grace that restores human agency and can be freely resisted.

    lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM

  • Every individual given by the Father to the Son will inevitably come to Him and be preserved unto the final resurrection, establishing eternal security.

    reformed: AFFIRM; baptist: AFFIRM; methodist: DENY

  • The departure of many disciples proves that believers possess the free will to resist grace and permanently fall away from the faith.

    reformed: DENY; baptist: DENY; methodist: AFFIRM

  • The command to eat Christ's flesh and drink His blood establishes the objective Real Presence of Christ in the sacrament of the Eucharist.

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

  • The command to eat Christ's flesh and drink His blood refers to spiritual communion by faith in His sacrifice, precluding any physical presence in the sacramental elements.

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

  • Eating the flesh and drinking the blood of Christ functions as a metaphor for believing and internalizing His written teachings and Word.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anabaptist: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM

  • The Bread of Life discourse calls for the believer's total spiritual and ethical assimilation of Christ's sacrificial character.

    anglican: QUALIFY; anabaptist: AFFIRM

  • The assertion that 'the flesh profits nothing' refutes any localized, corporeal presence of Christ's body in the Lord's Supper.

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

  • The statement that 'the flesh profits nothing' refers to carnal human understanding or ordinary, mortal flesh, rather than denying the sacramental efficacy of Christ's glorified body.

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

  • The Holy Spirit imparts eternal life exclusively through the objective, rational medium of Christ's spoken and written words.

    catholic: DENY; orthodox: DENY; restorationist: AFFIRM

  • Believers must anchor their faith in the objective, written teachings of Christ rather than seeking ongoing supernatural signs or emotional experiences.

    lutheran: 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 6 details a sequence of spectacular signs followed by a polarizing theological discourse. It begins with the miraculous feeding of the five thousand and Jesus walking on the water, signs that demonstrate His divine authority over creation and provision. Recognizing that the crowds seek Him merely for physical sustenance and political kingship, Jesus redirects their attention to the 'food which abides unto eternal life.' He explicitly identifies Himself as the 'Bread of Life' that has come down from heaven, superseding the manna provided through Moses. The discourse intensifies as Jesus shifts from metaphors of belief to the literal necessity of eating His flesh and drinking His blood to possess eternal life. This requirement deeply offends many of His followers, causing a mass defection, while Peter, speaking for the Twelve, affirms loyalty to Jesus because He possesses the words of eternal life. Reception: The Catholic tradition universally receives John 6 as the preeminent scriptural foundation for the dogma of the Real Presence of Jesus Christ in the Eucharist. Drawing on both Latin and Eastern sources, the Magisterium firmly rejects metaphorical interpretations of verses 51-58. The Council of Trent dogmatically affirmed that Christ's discourse mandates the literal, albeit sacramental, consumption of His true Body and Blood. Latin scholastic theology, exemplified by Thomas Aquinas, reads the multiplication of the loaves as a typological preparation for the Eucharist, distinguishing between the 'accidents' of bread and wine and the 'substance' of Christ's body. Furthermore, Aquinas and Augustine read verse 63 ('the flesh profits nothing') not as a denial of the Real Presence, but as a condemnation of a carnal, cannibalistic understanding of Christ's body, insisting instead on the glorified, Spirit-filled nature of the sacramental flesh. In the Eastern Catholic churches, sharing the Greek Patristic heritage of figures like Cyril of Alexandria, the emphasis is heavily placed on the life-giving, deifying power (theosis) of the Eucharist. Cyril argued that Christ's flesh is entirely life-giving because of its hypostatic union with the Divine Word; to consume it is to receive the incorruptibility of God. Both Latin and Eastern traditions also highlight Peter's confession (verses 68-69) as a model of ecclesial faith in the face of divine mysteries that surpass human comprehension.

Eastern Orthodox

The narrative describes Jesus miraculously feeding a vast crowd and walking on water before transitioning to a public teaching in Capernaum. There, he confronts the crowd's desire for physical sustenance, contrasting the historical manna of the wilderness with the true bread from heaven. He identifies himself as this living bread and declares that eternal life comes only through consuming his flesh and blood. This graphic language creates a crisis among his followers, causing many to abandon his teaching, while the Twelve remain, affirming that he possesses the words of eternal life. Reception: Eastern Orthodox theology views the Capernaum discourse as the paramount scriptural foundation for Eucharistic theology and the doctrine of theosis (deification). The tradition approaches Christ's command to consume his flesh and blood with absolute sacramental realism, yet maintains an apophatic reserve regarding the exact mechanics of the transformation, preferring the mystery of the Holy Spirit's action over precise scholastic definitions. In his *Commentary on John*, Cyril of Alexandria anchors the passage in Christology, arguing that Christ's flesh is life-giving precisely because it is the personal, deified flesh of the divine Word; it is not the flesh of a mere human, which would be powerless against death. By consuming this flesh, believers participate in divine incorruptibility. John Chrysostom, in his *Homilies on the Gospel of John*, stresses that Christ's words establish a literal, organic intermingling between the Savior and the communicant, demonstrating God's overwhelming love. Thus, the Orthodox tradition reads the chapter as the blueprint for salvation: partaking of the Eucharist is how the faithful become concorporeal (sharing one body) with Christ.

Oriental Orthodox

In John 6, Jesus performs a series of signs, beginning with the multiplication of loaves and fishes to feed a multitude, followed by his withdrawal from the crowd's attempt to make him a political king. He then demonstrates his authority over nature by walking on the stormy Sea of Galilee. The next day, he delivers the Bread of Life discourse in the Capernaum synagogue, contrasting the physical manna eaten by the Israelites with the 'true bread from heaven' which he identifies as himself. He explicitly commands his followers to eat his flesh and drink his blood to attain eternal life. This stark teaching causes many disciples to abandon him, while Peter, speaking for the Twelve, confesses Jesus as the Holy One of God who holds the words of eternal life. Reception: The Oriental Orthodox tradition receives John 6 as a foundational text for its Miaphysite Christology and Eucharistic theology, reading it prominently through the exegesis of Cyril of Alexandria. For the anti-Chalcedonian churches, the discourse on the 'bread of life' demonstrates the indivisible union of divinity and humanity in the one incarnate nature of God the Word. Cyril's 'Commentary on John' provides the definitive framework for verses 51–63: he argues against dual-subject (Nestorian) Christologies by insisting that Christ's flesh is inherently 'life-giving' precisely because it is the very flesh of the Divine Logos, not the flesh of a mere human. When Jesus states that 'the flesh profits nothing' (verse 63), Cyril and later Severus of Antioch (in his 'Cathedral Homilies') interpret this to mean that ordinary human flesh cannot bestow eternal life. However, because the Word made this flesh His own in an unmingled, unconfused, and indivisible union, it becomes the ultimate medicine of immortality.

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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

1After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 2A great multitude followed him, because they saw his signs which he did on those who were sick. 3Jesus went up into the mountain, and he sat there with his disciples. 4Now the Passover, the feast of the Jews, was at hand. 5Jesus therefore, lifting up his eyes and seeing that a great multitude was coming to him, said to Philip, “Where are we to buy bread, that these may eat?” 6He said this to test him, for he himself knew what he would do. 7Philip answered him, “Two hundred denarii worth of bread is not sufficient for them, that every one of them may receive a little.” 8One of his disciples, Andrew, Simon Peter’s brother, said to him, 9“There is a boy here who has five barley loaves and two fish, but what are these among so many?” 10Jesus said, “Have the people sit down.” Now there was much grass in that place. So the men sat down, in number about five thousand. 11Jesus took the loaves, and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down, likewise also of the fish as much as they desired. 12When they were filled, he said to his disciples, “Gather up the broken pieces which are left over, that nothing be lost.” 13So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 14When therefore the people saw the sign which Jesus did, they said, “This is truly the prophet who comes into the world.” 15Jesus therefore, perceiving that they were about to come and take him by force to make him king, withdrew again to the mountain by himself. 16When evening came, his disciples went down to the sea. 17They entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 18The sea was tossed by a great wind blowing. 19When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea and drawing near to the boat; and they were afraid. 20But he said to them, “It is I. Don’t be afraid.” 21They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 22On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn’t entered with his disciples into the boat, but his disciples had gone away alone. 23However, boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 24When the multitude therefore saw that Jesus wasn’t there, nor his disciples, they themselves got into the boats and came to Capernaum, seeking Jesus. 25When they found him on the other side of the sea, they asked him, “Rabbi, when did you come here?” 26Jesus answered them, “Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves and were filled. 27Don’t work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him.” 28They said therefore to him, “What must we do, that we may work the works of God?” 29Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” 30They said therefore to him, “What then do you do for a sign, that we may see and believe you? What work do you do? 31Our fathers ate the manna in the wilderness. As it is written, ‘He gave them bread out of heaven to eat.’” 32Jesus therefore said to them, “Most certainly, I tell you, it wasn’t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 33For the bread of God is that which comes down out of heaven and gives life to the world.” 34They said therefore to him, “Lord, always give us this bread.” 35Jesus said to them, “I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty. 36But I told you that you have seen me, and yet you don’t believe. 37All those whom the Father gives me will come to me. He who comes to me I will in no way throw out. 38For I have come down from heaven, not to do my own will, but the will of him who sent me. 39This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 40This is the will of the one who sent me, that everyone who sees the Son and believes in him should have eternal life; and I will raise him up at the last day.” 41The Jews therefore murmured concerning him, because he said, “I am the bread which came down out of heaven.” 42They said, “Isn’t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, ‘I have come down out of heaven’?” 43Therefore Jesus answered them, “Don’t murmur among yourselves. 44No one can come to me unless the Father who sent me draws him; and I will raise him up in the last day. 45It is written in the prophets, ‘They will all be taught by God.’ Therefore everyone who hears from the Father and has learned, comes to me. 46Not that anyone has seen the Father, except he who is from God. He has seen the Father. 47Most certainly, I tell you, he who believes in me has eternal life. 48I am the bread of life. 49Your fathers ate the manna in the wilderness and they died. 50This is the bread which comes down out of heaven, that anyone may eat of it and not die. 51I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh.” 52The Jews therefore contended with one another, saying, “How can this man give us his flesh to eat?” 53Jesus therefore said to them, “Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don’t have life in yourselves. 54He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55For my flesh is food indeed, and my blood is drink indeed. 56He who eats my flesh and drinks my blood lives in me, and I in him. 57As the living Father sent me, and I live because of the Father, so he who feeds on me will also live because of me. 58This is the bread which came down out of heaven—not as our fathers ate the manna and died. He who eats this bread will live forever.” 59He said these things in the synagogue, as he taught in Capernaum. 60Therefore many of his disciples, when they heard this, said, “This is a hard saying! Who can listen to it?” 61But Jesus knowing in himself that his disciples murmured at this, said to them, “Does this cause you to stumble? 62Then what if you would see the Son of Man ascending to where he was before? 63It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 64But there are some of you who don’t believe.” For Jesus knew from the beginning who they were who didn’t believe, and who it was who would betray him. 65He said, “For this cause I have said to you that no one can come to me, unless it is given to him by my Father.” 66At this, many of his disciples went back and walked no more with him. 67Jesus said therefore to the twelve, “You don’t also want to go away, do you?” 68Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 69We have come to believe and know that you are the Christ, the Son of the living God.” 70Jesus answered them, “Didn’t I choose you, the twelve, and one of you is a devil?” 71Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.

KJV · King James Version

1After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3And Jesus went up into a mountain, and there he sat with his disciples. 4And the passover, a feast of the Jews, was nigh. 5When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6And this he said to prove him: for he himself knew what he would do. 7Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8One of his disciples, Andrew, Simon Peter’s brother, saith unto him, 9There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16And when even was now come, his disciples went down unto the sea, 17And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 18And the sea arose by reason of a great wind that blew. 19So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20But he saith unto them, It is I; be not afraid. 21Then they willingly received him into the ship: and immediately the ship was at the land whither they went. 22The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) 24When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 25And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. 28Then said they unto him, What shall we do, that we might work the works of God? 29Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 30They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? 31Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34Then said they unto him, Lord, evermore give us this bread. 35And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 36But I said unto you, That ye also have seen me, and believe not. 37All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38For I came down from heaven, not to do mine own will, but the will of him that sent me. 39And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 41The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43Jesus therefore answered and said unto them, Murmur not among yourselves. 44No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48I am that bread of life. 49Your fathers did eat manna in the wilderness, and are dead. 50This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 52The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55For my flesh is meat indeed, and my blood is drink indeed. 56He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. 59These things said he in the synagogue, as he taught in Capernaum. 60Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 61When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 62What and if ye shall see the Son of man ascend up where he was before? 63It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 64But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66From that time many of his disciples went back, and walked no more with him. 67Then said Jesus unto the twelve, Will ye also go away? 68Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69And we believe and are sure that thou art that Christ, the Son of the living God. 70Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

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改变含义的差异 (148)
  • v1 [lexical]: translating the preposition 'beyond' or 'over' — “over” (KJV, WEBSTER, DRC) vs “away to” (WEB, ASV) vs “away beyond” (YLT, DARBY)
  • v2 [lexical]: (vv 2, 26) translating the word for 'signs' or 'miracles' — “saw his miracles which” (KJV, WEBSTER) vs “signs” (WEB) vs “beheld the signs” (ASV) vs “were seeing signs that” (YLT) vs “the signs” (DARBY) vs “the” (DRC)
  • v3 [lexical]: translating the phrase for 'the mountain' — “the” (WEB, ASV, DARBY) vs “up into a mountain” (KJV, DRC) vs “to the mount” (YLT) vs “upon” (WEBSTER)
  • v4 [grammatical]: translating the Greek conjunction — “Now” (WEB, ASV, DRC) vs “And” (KJV, YLT, WEBSTER) vs “but” (DARBY)
  • v4 [lexical]: translating the term for the Passover feast — “the” (WEB, ASV, DARBY) vs “passover a feast” (KJV, WEBSTER) vs “was nigh the” (YLT) vs “pasch the festival day” (DRC)
  • v5 [grammatical]: (vv 5, 22, 33, 61) translating a participle versus a finite verb — “therefore lifting” (WEB, ASV) vs “then lifted” (KJV, WEBSTER) vs “having” (YLT) vs “lifting” (DARBY) vs “therefore had” (DRC)
  • v5 [lexical]: translating the phrase for the approaching crowd — “multitude was coming to” (WEB) vs “company come unto” (KJV) vs “multitude cometh” (ASV) vs “multitude doth to” (YLT) vs “crowd is coming to” (DARBY) vs “to” (WEBSTER) vs “multitude cometh to” (DRC)
  • v5 [lexical]: translating the interrogative 'whence' or 'where' — “Whence shall” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Where are” (WEB) vs “are” (ASV)
  • v5 [lexical]: translating the word for 'loaves' or 'bread' — “bread” (WEB, KJV, ASV, WEBSTER, DRC) vs “loaves” (YLT, DARBY)
  • v6 [lexical]: translating the verb for 'test', 'try', or 'prove' — “to prove” (KJV, ASV, WEBSTER) vs “trying” (YLT, DARBY) vs “this test” (WEB) vs “try” (DRC)
  • v6 [grammatical]: translating the verb indicating future intent or imminence — “would” (WEB, KJV, ASV, WEBSTER, DRC) vs “was about to” (YLT) vs “was going to” (DARBY)
  • v7 [lexical]: translating the monetary term 'denarii' — “pennyworth of bread is” (KJV, WEBSTER, DRC) vs “denarii worth” (WEB) vs “shillings worth” (ASV) vs “denaries worth loaves are” (YLT) vs “denarii are” (DARBY)
  • v8 [stylistic]: phrasing of the familial relationship — “Simon Peter’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT, DRC)
  • v8 [stylistic]: (vv 8, 12, 20, 65) phrasing of the speech introduction — “saith unto” (KJV, ASV) vs “of Simon Peter to” (YLT, DRC) vs “said to” (WEB) vs “says to” (DARBY) vs “to” (WEBSTER)
  • v9 [lexical]: translating the term for 'boy' or 'lad' — “a lad” (KJV, ASV, WEBSTER) vs “boy” (WEB, DRC) vs “one little” (YLT) vs “little boy” (DARBY)
  • v9 [grammatical]: (vv 9, 37, 38, 44, 46) choice of relative pronoun — “who” (ASV, YLT, WEBSTER) vs “who has” (WEB, DARBY) vs “which hath” (KJV) vs “that” (DRC)
  • v9 [stylistic]: phrasing of the rhetorical question — “these” (WEB, ASV, DRC) vs “are they among” (KJV, WEBSTER) vs “to” (YLT) vs “is it for” (DARBY)
  • v10 [lexical]: translating the causative verb 'make' or 'have' — “Make” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Have” (WEB)
  • v10 [lexical]: translating the word for 'men' or 'people' — “men” (KJV, DARBY, WEBSTER, DRC) vs “people” (WEB, ASV) vs “to” (YLT)
  • v10 [grammatical]: (vv 10, 48, 58) use of definite article versus demonstrative — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “that” (WEB)
  • v11 [grammatical]: (vv 11, 23) translating a participle versus a temporal clause — “having” (WEB, ASV, YLT, DARBY) vs “when he had” (KJV, WEBSTER, DRC)
  • v11 [lexical]: translating the diminutive term for 'fish' — “fishes” (KJV, ASV, WEBSTER, DRC) vs “fish” (WEB) vs “little” (YLT) vs “small” (DARBY)
  • v11 [lexical]: translating the verb for 'wish' or 'desire' — “would” (KJV, ASV, DARBY, WEBSTER, DRC) vs “desired” (WEB) vs “wished” (YLT)
  • v12 [lexical]: (vv 12, 26) translating the verb for being 'filled' or 'satisfied' — “were filled” (WEB, KJV, ASV, YLT, DRC) vs “had been” (DARBY) vs “satisfied” (WEBSTER)
  • v14 [lexical]: translating the adverb for 'truly' or 'of a truth' — “truly the” (WEB, YLT, DARBY) vs “the” (ASV, DRC) vs “of a truth that” (KJV) vs “truly” (WEBSTER)
  • v14 [grammatical]: translating the participle indicating coming — “that should come into” (KJV, WEBSTER) vs “who comes” (WEB) vs “cometh” (ASV) vs “who is coming to” (YLT) vs “which is coming” (DARBY) vs “is to” (DRC)
  • v15 [lexical]: translating the verb for 'knowing' or 'perceiving' — “perceiving” (WEB, ASV) vs “perceived” (KJV, WEBSTER) vs “having known” (YLT) vs “knowing” (DARBY) vs “when he knew” (DRC)
  • v15 [grammatical]: translating the verb indicating future imminence — “would” (KJV, WEBSTER, DRC) vs “were about to” (WEB, ASV) vs “are about to” (YLT) vs “were going to” (DARBY)
  • v15 [lexical]: translating the verb for 'seize' or 'take by force' — “and take” (WEB, KJV, ASV, WEBSTER) vs “to” (YLT, DRC) vs “seize” (DARBY)
  • v15 [grammatical]: translating the purpose clause — “by force to” (WEB, KJV, ASV, WEBSTER) vs “that they may” (YLT) vs “that they might” (DARBY) vs “and” (DRC)
  • v15 [stylistic]: phrasing of the prepositional motion to the mountain — “to the” (WEB, YLT, DARBY) vs “the” (ASV, DRC) vs “into a” (KJV) vs “to” (WEBSTER)
  • v16 [stylistic]: phrasing of the onset of evening — “evening came” (WEB, ASV, YLT) vs “evening” (DARBY, DRC) vs “even was now come” (KJV) vs “evening had” (WEBSTER)
  • v17 [grammatical]: tense used for describing the past state — “had” (WEB, ASV, YLT, DARBY, WEBSTER) vs “was” (KJV, DRC)
  • v18 [lexical]: translating the verb for the sea being 'aroused' or 'agitated' — “arose by reason of” (KJV, WEBSTER, DRC) vs “was tossed” (WEB) vs “was rising” (ASV) vs “also” (YLT) vs “was agitated” (DARBY)
  • v18 [lexical]: translating the adjective for 'great' or 'strong' — “great” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “strong” (DARBY)
  • v18 [grammatical]: translating the participle for the blowing wind — “that blew” (KJV, ASV, WEBSTER, DRC) vs “blowing” (WEB, DARBY) vs “blowing was being raised” (YLT)
  • v19 [stylistic]: formatting of the compound number — “five and twenty” (KJV, ASV, WEBSTER, DRC) vs “twenty-five” (WEB, YLT, DARBY)
  • v19 [lexical]: translating the unit of measurement — “furlongs” (KJV, ASV, YLT, WEBSTER, DRC) vs “stadia” (WEB, DARBY)
  • v19 [lexical]: (vv 19, 40) translating the verb for 'see' or 'behold' — “see” (KJV, DARBY, WEBSTER, DRC) vs “behold” (ASV, YLT) vs “saw” (WEB)
  • v19 [lexical]: translating the phrase for drawing near — “drawing nigh unto” (KJV, ASV) vs “to” (WEBSTER, DRC) vs “near to” (WEB) vs “coming to” (YLT) vs “coming near” (DARBY)
  • v19 [lexical]: translating the word for 'boat' or 'ship' — “boat” (WEB, ASV, YLT, WEBSTER) vs “ship” (KJV, DARBY, DRC)
  • v19 [lexical]: translating the word for 'afraid' or 'frightened' — “afraid” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “frightened” (DARBY)
  • v21 [lexical]: translating the adverb for 'immediately' or 'presently' — “boat” (WEB, YLT, WEBSTER) vs “ship and immediately” (KJV, DARBY) vs “boat straightway” (ASV) vs “presently” (DRC)
  • v21 [lexical]: phrasing of the boat arriving — “boat” (WEB, ASV, WEBSTER) vs “ship was at” (KJV, DARBY, DRC) vs “boat came unto” (YLT)
  • v21 [stylistic]: translating the relative location 'whither' or 'where' — “whither” (KJV, ASV, WEBSTER) vs “to which” (YLT, DARBY, DRC) vs “where” (WEB)
  • v21 [grammatical]: tense used for describing their destination — “were going” (WEB, ASV, YLT, WEBSTER, DRC) vs “went” (KJV, DARBY)
  • v22 [lexical]: translating the phrase for the following day — “morrow” (ASV, YLT, DARBY) vs “next” (WEB, DRC) vs “day following when” (KJV, WEBSTER)
  • v22 [lexical]: translating the term for the 'multitude' or 'crowd' — “multitude that” (WEB, ASV, DRC) vs “people which stood” (KJV) vs “multitude that was standing” (YLT) vs “crowd” (DARBY) vs “who” (WEBSTER)
  • v22 [stylistic]: choice of negative 'no' or 'none' — “no” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “none” (KJV)
  • v22 [lexical]: translating the diminutive term for 'little boat' — “boat” (WEB, KJV, ASV, WEBSTER) vs “little” (YLT) vs “little ship” (DARBY) vs “ship” (DRC)
  • v22 [grammatical]: tense used for describing the departure — “had” (WEB, DARBY, WEBSTER) vs “were gone” (KJV, DRC) vs “went” (ASV, YLT)
  • v23 [stylistic]: phrasing of the action of eating — “ate the” (WEB, ASV) vs “ate” (DARBY, WEBSTER) vs “did eat” (KJV) vs “the” (YLT) vs “had eaten the” (DRC)
  • v24 [stylistic]: use of contraction and tense phrasing — “was not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “wasn’t” (WEB) vs “is” (YLT)
  • v24 [stylistic]: choice of negative conjunction 'nor' or 'neither' — “nor” (WEB, YLT, DARBY, DRC) vs “neither” (KJV, ASV, WEBSTER)
  • v25 [lexical]: phrasing of the expression of asking — “to” (YLT, DARBY, WEBSTER, DRC) vs “said unto” (KJV, ASV) vs “asked” (WEB)
  • v25 [lexical]: phrasing of the arrival — “camest thou hither” (KJV, ASV, WEBSTER, DRC) vs “did you come here” (WEB) vs “hast come” (YLT) vs “art arrived here” (DARBY)
  • v26 [lexical]: (vv 26, 32, 47, 53) translating the emphatic 'amen, amen' — “and said Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
  • v26 [lexical]: (vv 26, 47, 53) translating the verb 'say' or 'tell' — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
  • v26 [stylistic]: (vv 26, 29, 30) choice of second person pronoun — “Ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v26 [grammatical]: tense formulation for 'ate' — “ye did eat” (KJV, YLT) vs “ate” (ASV, WEBSTER) vs “you ate” (WEB) vs “have eaten” (DARBY) vs “you” (DRC)
  • v27 [lexical]: translating the verb for 'work' or 'labor' — “Work” (ASV, YLT, DARBY) vs “Labour not” (KJV, DRC) vs “Don’t work” (WEB) vs “Labor” (WEBSTER)
  • v27 [lexical]: translating the term for 'food' or 'meat' — “food perishes” (WEB, DARBY) vs “meat which perisheth” (KJV, DRC) vs “food” (ASV, WEBSTER) vs “food that is perishing” (YLT)
  • v27 [grammatical]: (vv 27, 37, 51, 58) choice of modal verb for future action — “will” (WEB, YLT, WEBSTER, DRC) vs “shall” (KJV, ASV, DARBY)
  • v27 [interpretive]: arrangement of the phrase 'God the Father' — “sealed” (KJV, WEBSTER, DRC) vs “has him” (WEB) vs “even God hath” (ASV) vs “seal even God” (YLT) vs “even God” (DARBY)
  • v28 [stylistic]: (vv 28, 34, 67) placement of 'therefore' and prepositional phrasing — “said therefore” (ASV, YLT, DRC) vs “said therefore to” (WEB, DARBY) vs “unto” (KJV) vs “to” (WEBSTER)
  • v28 [grammatical]: choice of modal verb for necessity or capability — “shall” (KJV, WEBSTER, DRC) vs “must” (WEB, ASV) vs “may” (YLT) vs “should” (DARBY)
  • v28 [grammatical]: choice of subjunctive auxiliary — “may” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “might” (KJV)
  • v29 [grammatical]: (vv 29, 35, 40) choice of preposition following 'believe' — “on” (KJV, ASV, DARBY, WEBSTER) vs “in” (WEB, YLT, DRC)
  • v29 [grammatical]: tense phrasing for 'sent' — “hath sent” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did send” (YLT)
  • v30 [lexical]: phrasing of performing a work — “dost thou work” (KJV, YLT, DARBY, WEBSTER, DRC) vs “do you do” (WEB) vs “workest” (ASV)
  • v31 [stylistic]: phrasing of eating the manna — “ate the” (WEB, ASV, DARBY) vs “did eat manna” (KJV, DRC) vs “the manna” (YLT) vs “ate” (WEBSTER)
  • v31 [lexical]: (vv 31, 49) translating the word for 'wilderness' or 'desert' — “wilderness” (WEB, ASV, DARBY) vs “desert” (KJV, WEBSTER, DRC) vs “wilderness according” (YLT)
  • v32 [lexical]: (vv 32, 33, 41, 51) translating the preposition 'out of' or 'from' — “out of” (WEB, ASV, DARBY) vs “from” (KJV, WEBSTER, DRC) vs “out of the” (YLT)
  • v32 [stylistic]: (vv 32, 37) phrasing of 'gives' or 'giveth' — “giveth” (KJV, ASV, WEBSTER, DRC) vs “gives” (WEB, DARBY) vs “doth give” (YLT)
  • v33 [interpretive]: interpreting the participle as referring to the bread ('that which') or a person ('he who') — “that” (ASV, DRC) vs “that comes” (WEB) vs “he which cometh” (KJV) vs “that is coming” (YLT) vs “who comes” (DARBY) vs “who” (WEBSTER)
  • v35 [stylistic]: phrasing of the relative clause 'he who comes' — “he that cometh to” (KJV, ASV, WEBSTER, DRC) vs “Whoever comes” (WEB) vs “who is coming unto” (YLT) vs “comes” (DARBY)
  • v35 [lexical]: translating the phrase for 'never hunger' — “shall never hunger” (KJV, DARBY, WEBSTER) vs “not” (ASV, DRC) vs “will not be hungry” (WEB) vs “may not” (YLT)
  • v36 [lexical]: expression of telling or saying — “said unto” (KJV, ASV, DRC) vs “to” (YLT, WEBSTER) vs “told” (WEB) vs “have to” (DARBY)
  • v36 [grammatical]: phrasing of the negation 'believe not' versus 'don't believe' — “believe not” (KJV, WEBSTER) vs “yet you don’t” (WEB) vs “yet” (ASV) vs “ye” (YLT) vs “do believe” (DARBY) vs “you” (DRC)
  • v38 [lexical]: translating the conjunction 'for' or 'because' — “For” (WEB, KJV, ASV, DARBY, WEBSTER) vs “because” (YLT, DRC)
  • v38 [grammatical]: (vv 38, 42, 51, 58) tense used for 'come' — “came” (KJV, WEBSTER, DRC) vs “have come” (WEB, YLT) vs “am come” (ASV, DARBY)
  • v38 [grammatical]: translating the purpose clause versus an infinitive — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that I may” (YLT) vs “that I should” (DARBY)
  • v38 [stylistic]: choice of possessive phrasing 'my' vs 'mine own' — “my” (WEB, YLT, DARBY, WEBSTER, DRC) vs “mine own” (KJV, ASV)
  • v39 [textual]: difference in source text regarding the specification of 'the Father' vs 'my Father' vs 'him' — “of the Father who” (YLT, DRC) vs “of my Father who” (WEB) vs “which hath” (KJV) vs “of him that” (ASV) vs “of him that has” (DARBY) vs “who” (WEBSTER)
  • v39 [interpretive]: translating the neuter pronoun as referring to a thing ('it') or a person ('him') — “it” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “him” (WEB)
  • v40 [textual]: difference in source text for 'my Father' vs 'him that sent me' — “my Father” (ASV, DARBY, DRC) vs “him that sent me” (KJV, WEBSTER) vs “the one who” (WEB) vs “who” (YLT)
  • v40 [grammatical]: choice of modal verb 'may' vs 'should' — “may” (KJV, YLT, WEBSTER, DRC) vs “should” (WEB, ASV, DARBY)
  • v40 [lexical]: (vv 40, 54) translating the preposition as 'at' or 'in' — “at” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in” (YLT, DRC)
  • v41 [lexical]: translating the phrase for murmuring 'at' or 'concerning' — “therefore concerning” (WEB, ASV) vs “then murmured at” (KJV, WEBSTER) vs “therefore were murmuring” (YLT) vs “therefore about” (DARBY) vs “therefore” (DRC)
  • v41 [grammatical]: tense and relative pronoun choice — “which came” (WEB, KJV, ASV, WEBSTER, DRC) vs “that” (YLT) vs “has come” (DARBY)
  • v42 [grammatical]: tense phrasing for 'know' — “know” (WEB, KJV, ASV, WEBSTER, DRC) vs “have known” (YLT, DARBY)
  • v44 [lexical]: (vv 44, 52, 65) translating the expression of ability — “man can come” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, DARBY) vs “one is able” (YLT)
  • v44 [lexical]: translating the conjunction 'except', 'unless', or 'if' — “except” (KJV, ASV, DARBY, WEBSTER, DRC) vs “unless” (WEB) vs “if” (YLT)
  • v44 [grammatical]: mood used for 'draw' — “draw” (KJV, ASV, DARBY, WEBSTER, DRC) vs “draws” (WEB) vs “may not” (YLT)
  • v44 [lexical]: translating the preposition as 'in' or 'at' — “in” (WEB, ASV, YLT, DARBY, DRC) vs “at” (KJV, WEBSTER)
  • v45 [lexical]: translating the preposition indicating agency or source — “of” (KJV, ASV, YLT, DARBY, DRC) vs “by” (WEB) vs “from” (WEBSTER)
  • v46 [stylistic]: phrasing of 'any man' vs 'anyone' — “any man hath” (KJV, ASV, WEBSTER, DRC) vs “anyone has” (WEB) vs “one” (YLT) vs “one has” (DARBY)
  • v46 [lexical]: translating the exceptive particle — “except” (WEB, YLT, DARBY) vs “save” (KJV, ASV, WEBSTER) vs “but” (DRC)
  • v46 [lexical]: translating the preposition indicating origin — “from” (WEB, ASV, YLT, WEBSTER) vs “of” (KJV, DARBY, DRC)
  • v49 [stylistic]: phrasing of the past action 'ate' — “ate the” (WEB, ASV, DARBY) vs “did eat” (KJV, DRC) vs “the” (YLT) vs “ate” (WEBSTER)
  • v49 [grammatical]: tense and voice for 'died' — “they died” (WEB, ASV, YLT) vs “are dead” (KJV, WEBSTER, DRC) vs “died” (DARBY)
  • v50 [grammatical]: phrasing of the relative clause 'which comes down' — “which cometh down from” (KJV, WEBSTER, DRC) vs “comes out of” (WEB, DARBY) vs “out of” (ASV) vs “that out of the” (YLT)
  • v50 [lexical]: translating the indefinite pronoun 'anyone' or 'a man' — “a man may” (KJV, ASV, WEBSTER) vs “anyone” (WEB) vs “any one” (YLT) vs “one” (DARBY) vs “if any” (DRC)
  • v50 [stylistic]: phrasing of eating 'of it' or 'thereof' — “of it” (WEB, YLT, DARBY, WEBSTER) vs “thereof and” (KJV, ASV) vs “of it he may” (DRC)
  • v51 [grammatical]: phrasing of the conditional action of eating — “any man eat” (KJV, ASV, DRC) vs “anyone eats” (WEB) vs “one may” (YLT) vs “one shall have eaten” (DARBY) vs “shall” (WEBSTER)
  • v51 [lexical]: translating the phrase for 'forever' and the following conjunction — “for ever and” (KJV, WEBSTER, DRC) vs “forever Yes” (WEB) vs “yea” (ASV) vs “to the age” (YLT) vs “but” (DARBY)
  • v52 [textual]: difference in source text for 'his' vs 'this' — “his” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “this” (DARBY)
  • v53 [grammatical]: (vv 53, 62) phrasing of the conditional statement — “Except ye eat” (KJV, ASV, WEBSTER) vs “unless you” (WEB) vs “If may not” (YLT) vs “Unless shall have eaten” (DARBY) vs “you” (DRC)
  • v53 [grammatical]: tense and mood for the action of drinking — “drink” (WEB, KJV, ASV, WEBSTER, DRC) vs “may not” (YLT) vs “drunk” (DARBY)
  • v53 [grammatical]: choice of second person pronoun and phrasing of the negative — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you don’t” (WEB) vs “you shall not” (DRC)
  • v53 [lexical]: translating the reflexive pronoun — “yourselves” (WEB, ASV, YLT, DARBY) vs “you” (KJV, WEBSTER, DRC)
  • v54 [stylistic]: phrasing of the relative clause 'He that' vs 'Whoever' — “He that” (ASV, DRC) vs “He who eats” (WEB) vs “Whoso eateth” (KJV) vs “he who is eating” (YLT) vs “He that eats” (DARBY) vs “Whoever” (WEBSTER)
  • v54 [grammatical]: (vv 54, 56) tense formulation for 'drinks' — “drinketh” (KJV, ASV, WEBSTER, DRC) vs “drinks” (WEB, DARBY) vs “is drinking” (YLT)
  • v55 [lexical]: translating the phrase for 'food indeed' — “food” (WEB, YLT, WEBSTER) vs “meat indeed” (KJV, ASV, DRC) vs “truly food” (DARBY)
  • v56 [grammatical]: phrasing of the relative clause for eating — “that eateth” (KJV, ASV, WEBSTER, DRC) vs “who eats” (WEB) vs “who is eating” (YLT) vs “eats” (DARBY)
  • v56 [lexical]: translating the verb for 'dwell' or 'abide' — “dwelleth” (KJV, WEBSTER) vs “abideth” (ASV, DRC) vs “lives” (WEB) vs “doth remain” (YLT) vs “dwells” (DARBY)
  • v57 [lexical]: translating the preposition indicating cause or agency — “because of” (WEB, ASV, YLT) vs “by” (KJV, WEBSTER, DRC) vs “on account of” (DARBY)
  • v57 [lexical]: translating the verb for eating or feeding — “that eateth” (KJV, ASV, WEBSTER, DRC) vs “who feeds on” (WEB) vs “also who is eating” (YLT) vs “also who eats” (DARBY)
  • v58 [stylistic]: phrasing of 'from heaven' — “from heaven not” (KJV, WEBSTER, DRC) vs “out of” (ASV, DARBY) vs “out of heaven—not” (WEB) vs “out of the” (YLT)
  • v58 [textual]: difference in source text for 'your', 'the', or 'our' fathers — “your” (KJV, YLT, WEBSTER, DRC) vs “the” (ASV, DARBY) vs “our” (WEB)
  • v58 [textual]: difference in source text regarding the inclusion of 'manna' — “ate” (ASV, DARBY, WEBSTER) vs “did eat manna” (KJV, DRC) vs “ate the” (WEB) vs “the” (YLT)
  • v58 [grammatical]: tense phrasing for 'died' — “died” (WEB, ASV, YLT, DARBY) vs “are dead” (KJV, WEBSTER, DRC)
  • v58 [lexical]: translating the phrase for 'forever' — “for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “to the age” (YLT)
  • v60 [lexical]: translating the verb for 'hear' or 'listen' — “can hear” (KJV, ASV, DARBY, WEBSTER, DRC) vs “listen to” (WEB) vs “is able to” (YLT)
  • v61 [grammatical]: translating the conjunction — “But” (WEB, ASV, DARBY, DRC) vs “When” (KJV, WEBSTER) vs “And” (YLT)
  • v61 [stylistic]: phrasing of the murmuring — “this” (WEB, ASV, DRC) vs “murmured at it he” (KJV, WEBSTER) vs “are murmuring about this” (YLT) vs “murmur concerning this” (DARBY)
  • v61 [lexical]: translating the verb for causing to stumble or offending — “offend” (KJV, DARBY, WEBSTER) vs “cause” (WEB, ASV) vs “stumble” (YLT) vs “scandalize” (DRC)
  • v62 [lexical]: translating the verb for ascending — “ascend up” (KJV, WEBSTER, DRC) vs “ascending” (ASV, DARBY) vs “ascending to” (WEB) vs “going” (YLT)
  • v63 [stylistic]: phrasing of 'profits nothing' — “profiteth nothing” (KJV, ASV, WEBSTER, DRC) vs “profits” (WEB, DARBY) vs “doth not profit anything” (YLT)
  • v63 [lexical]: translating the word for 'words' or 'sayings' — “words that” (WEB, KJV, ASV, WEBSTER, DRC) vs “sayings” (YLT) vs “which” (DARBY)
  • v63 [textual]: difference in source text for 'have spoken' vs 'speak' — “to” (WEB, YLT, WEBSTER) vs “have spoken” (ASV, DARBY) vs “speak unto” (KJV) vs “have spoken to” (DRC)
  • v64 [grammatical]: phrasing of the negative relative clause — “that believe not” (KJV, ASV, WEBSTER, DRC) vs “who do believe” (YLT, DARBY) vs “who don’t” (WEB)
  • v64 [grammatical]: tense formulation for those who did not believe — “were that believed not” (KJV, ASV, WEBSTER) vs “who didn’t believe” (WEB) vs “are who are believing” (YLT) vs “who did believe” (DARBY) vs “did believe” (DRC)
  • v65 [lexical]: translating the conjunction 'unless', 'except', or 'if' — “unless” (WEB, DARBY, DRC) vs “except” (KJV, ASV, WEBSTER) vs “if” (YLT)
  • v65 [grammatical]: tense and mood for the condition — “be” (ASV, DARBY, DRC) vs “were” (KJV, WEBSTER) vs “is” (WEB) vs “may not have been” (YLT)
  • v65 [textual]: difference in source text for 'my Father' vs 'the Father' — “by” (WEB, WEBSTER, DRC) vs “of my” (KJV) vs “the” (ASV) vs “from” (YLT) vs “from the” (DARBY)
  • v66 [lexical]: translating the phrase indicating the time of the event — “From that time” (KJV, DARBY, WEBSTER) vs “At this” (WEB) vs “Upon this” (ASV) vs “this” (YLT) vs “After this” (DRC)
  • v66 [lexical]: translating the phrase for turning back — “back” (WEB, KJV, ASV, WEBSTER, DRC) vs “away backward” (YLT) vs “away” (DARBY)
  • v67 [grammatical]: phrasing of the question expecting a negative answer — “Will ye” (KJV, DARBY, WEBSTER) vs “You don’t” (WEB) vs “Would” (ASV) vs “Do” (YLT) vs “you” (DRC)
  • v68 [grammatical]: choice of modal verb — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “would” (WEB)
  • v69 [grammatical]: tense of the verb 'believe' — “have believed” (ASV, YLT, DARBY, DRC) vs “believe” (KJV, WEBSTER) vs “have come to” (WEB)
  • v69 [textual]: difference in source text for 'Son' vs 'Holy One' — “Son” (WEB, KJV, YLT, WEBSTER, DRC) vs “Holy One” (ASV, DARBY)
  • v70 [stylistic]: phrasing of the interrogative — “Have not” (KJV, DARBY, WEBSTER, DRC) vs “Did” (ASV, YLT) vs “Didn’t” (WEB)
  • v70 [grammatical]: tense used for 'choose' — “chosen” (KJV, DARBY, WEBSTER, DRC) vs “choose” (WEB, ASV, YLT)
  • v71 [lexical]: translating the verb indicating speech or intention — “spoke” (WEB, DARBY, WEBSTER) vs “spake of” (KJV, ASV, YLT) vs “meant” (DRC)
  • v71 [textual]: difference in source text for variants of 'Iscariot' vs 'of Simon' — “Iscariot” (WEB, ASV, YLT) vs “of Simon” (KJV, WEBSTER, DRC) vs “Iscariote” (DARBY)
  • v71 [lexical]: translating the verb indicating impending betrayal — “that should betray” (KJV, ASV) vs “he who would” (WEB) vs “about to deliver” (YLT) vs “who deliver” (DARBY) vs “he was to” (WEBSTER) vs “about to” (DRC)
  • v71 [grammatical]: phrasing of the appositive clause — “being” (WEB, KJV, ASV, WEBSTER) vs “up” (YLT, DARBY) vs “whereas he was” (DRC)

关于 约翰福音 6 的教导

关于本章的真实教导，由各传统自行发布并实时检查 —— 仅链接至他人作品，非官方背书。

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Eastern Orthodox

Oriental Orthodox

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Pentecostal / Charismatic

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本页幕后

原文。 Greek (TAGNT, public-domain critical text). Provided eclectic Greek New Testament text

神圣称呼：Kyrios (Lord), Theos (God)。

已参考，但未计入共识

Academic textual-historical analysis

The narrative of this chapter follows a distinct two-part structure: a pair of nature miracles (the multiplication of loaves and walking on the sea) followed by an extended dialogue and discourse in Capernaum. Set explicitly near the Jewish Passover, the text utilizes Moses and Exodus typology, contrasting the manna provided in the wilderness with the true bread from heaven. The discourse escalates from sapiential themes of believing and coming to Jesus for eternal life, to highly visceral language requiring the consumption of his flesh and blood, culminating in division among his followers and a declaration of loyalty from Peter.

Jewish interpretation

The narrative describes Jesus feeding a large crowd of five thousand near the time of Passover, followed by a sea crossing where he walks on water. The next day, Jesus teaches in the Capernaum synagogue, identifying himself as the 'bread of life' from heaven. This teaching provokes a dispute with the local Jewish audience over his origins and his command to eat his flesh and drink his blood, leading many of his disciples to abandon him.

Latter-day Saint

In the narrative of this chapter, Jesus miraculously feeds a multitude of five thousand from a small supply of loaves and fishes, and later walks on the Sea of Galilee. When the crowd seeks Him the next day for more physical sustenance, Jesus delivers the 'Bread of Life' discourse in the Capernaum synagogue. He contrasts the perishable manna given to their ancestors with Himself, the true bread descending from heaven, teaching that eternal life requires eating His flesh and drinking His blood. This teaching scandalizes many followers who abandon Him as a result of the hard saying. Jesus then asks the Twelve if they will also leave, prompting Peter's confession that Jesus has the words of eternal life and is the Holy One of God.

Jehovah's Witnesses

In the narrative of John 6, Jesus miraculously feeds a crowd of five thousand, resulting in the people attempting to seize him and make him a political king. He withdraws to a mountain alone, subsequently walks on water to rejoin his disciples, and travels to Capernaum. The next day, he delivers a profound discourse identifying himself as the 'bread of life' sent from heaven. He challenges the crowd to look beyond physical sustenance and speaks of the necessity of eating his flesh and drinking his blood to attain everlasting life. This difficult teaching causes many disciples to abandon him, though Peter affirms the loyalty of the twelve.

NCB 所做的翻译选择 (64)
  • v1: away to the other side of — renders the directional adverb πέραν comprehensively without flattening its spatial meaning
  • v1: the sea of Tiberias — preserves the appositional definite-article chain without adding explanatory relative pronouns
  • v2: signs that he was performing on those — translates the imperfect ἐποίει indicating ongoing action and preserves the repetition structure centered on 'those'
  • v3: onto the mountain — preserves the definite article referencing a specific regional elevation
  • v4: Now the Passover, the feast — preserves the definite-article pattern linking the specific festival to the overarching Jewish calendar
  • v5: Therefore Jesus, lifting — maintains the inferential conjunction οὖν and the participial structure indicating simultaneous perception
  • v5: From where are we to — translates the interrogative πόθεν in contemporary phrasing while capturing its spatial focus
  • v5: loaves — preserves the plural form which contrasts later with singular bread typologies
  • v6: to test — modernizes the verb πειράζω appropriately for examining someone's insight
  • v6: what he was intending to do — translates ἔμελλεν marking deliberate intent rather than mere future occurrence, attempting to mirror the alliteration with ποιεῖν
  • v7: denarii worth — retains the original economic unit to avoid anachronistic currency terms
  • v7: each of them — preserves the grammatical number shift from plural loaves to the distributive singular pronoun
  • v8: One of his disciples, Andrew, the brother of Simon Peter — preserves the specific phrasing and the grammatical number shift emphasizing the singular speaker from the group
  • v9: one young boy — preserves the singular diminutive contrast against the plural items of food
  • v10: Have — conveys the causative aorist imperative appropriately in contemporary syntax
  • v10: people sit down ... men sat down — preserves the lexical distinction between generic humans (ἀνθρώπους) and adult males (ἄνδρες)
  • v11: to the disciples, and the disciples to — retains the explicit textual repetition of the disciples' mediating action
  • v12: were filled — translates the aorist passive accurately emphasizing spatial fullness
  • v12: leftover fragments — captures the cognate repetition concept shared between verses 12 and 13 concisely
  • v14: truly the Prophet, the one coming — preserves the definite-article chain modifying the prophet with a substantival participle
  • v15: were about to come and seize him — accurately translates the imminent intention (μέλλουσιν) and the forceful action (ἁρπάζειν)
  • v15: he himself alone — preserves the explicit number shift moving from the plural crowd to Jesus' solitary isolation
  • v17: Jesus had not yet come — translates the pluperfect verb expressing a past state correctly in English
  • v18: was swelling, as a strong wind was blowing — preserves the assonance and properly renders the continuous imperfect action of the sea being roused
  • v19: saw — utilizes standard past tense narration for the historical present verb, dropping archaic expressions
  • v20: I am — preserves the theophanic formulaic interjection without supplying an explanatory pronoun
  • v21: immediately the boat arrived at the land — maintains the spatial parallel 'into the boat / at the land' and renders the aorist ἐγένετο fluidly
  • v22: small boat ... boat — preserves the textual repetition shift contrasting the generic vessel with the diminutive
  • v23: Lord — translates Kyrios consistently as a divine-name equivalent referencing Jesus' authority
  • v26: Amen, amen — retains the transliterated double interjection characteristic of Johannine dialogue
  • v27: Do not work — translates the cognate pairing with 'work' later in the verse in standard contemporary English
  • v27: For on him God the Father has set his seal. — identifies God explicitly as the Father, affirming the Trinitarian grammar matching the original apposition without awkward framing
  • v28: may work the works of God — preserves the cognate construction of working works and utilizes 'may' for subjunctive purpose
  • v29: believe in him — translates the preposition εἰς indicating directed trust appropriately for modern English
  • v31: ate the manna — includes the definite article found in the Greek text before manna
  • v31: bread out of heaven — translates the preposition ἐκ literally to preserve the spatial refrain running through the discourse
  • v33: that which comes down — translates the masculine participle in agreement with 'bread' (also masculine) as a conceptual entity prior to Christ's explicit 'I am' identification
  • v35: The one who comes to me — mirrors the chiastic substantival participle structure balancing coming and believing
  • v37: Everything that — translates the neuter singular πᾶν literally, encompassing the collective totality of the Father's gift
  • v37: the one who comes — maintains the masculine singular focus of the individual arriving in the second half of the chiasm
  • v38: my own will, but the will of him — preserves the parallel article construction emphasizing the contrast of wills
  • v39: of the Father who sent me — translates the textual variant explicitly including 'Father' supported by the provided source basis
  • v39: raise it up — preserves the neuter pronoun referring back to the collective 'all' (πᾶν), maintaining grammatical consistency
  • v44: No one is able to come — translates δύναται emphasizing underlying capability rather than mere permission
  • v44: draws — maintains the semantic breadth of the Greek term without conclusively resolving the theological dispute regarding efficacious compulsion versus enabling attraction
  • v46: anyone has seen — translates the indefinite pronoun without an archaic, gender-specific noun
  • v50: anyone may eat — preserves the shift to the singular indefinite pronoun while avoiding archaic formulations
  • v51: forever. And indeed — translates the combination of kai...de providing emphatic advancement in the argument
  • v52: his flesh — follows the provided source text utilizing the possessive pronoun rather than the demonstrative variant
  • v53: eat the flesh — retains the literal visceral language, deliberately leaving unresolved the dispute among traditions over objective Real Presence versus purely spiritual communion
  • v54: feeds on — translates the intensifying verb τρώγων, which implies a more visceral, physical action than the earlier φάγω
  • v55: true food — translates the adjective accurately and preserves the parallel modifying both food and drink
  • v56: abides — conveys the enduring theological concept of mutual indwelling in the chiastic structure
  • v57: because of the Father — translates the preposition διά with the accusative indicating ground or cause
  • v58: your fathers — follows the provided source-language basis matching the second person plural
  • v58: ate the manna — incorporates the explicit textual reference to manna provided in the source basis
  • v61: cause you to stumble — renders the verb conceptually clear in modern English without anachronistic offense language
  • v63: profits nothing — maintains the semantic breadth of ὠφελεῖ, leaving the dispute over corporeal presence versus carnal understanding unresolved
  • v63: have spoken — follows the perfect tense in the provided source text over the present tense variant
  • v63: Spirit... spirit — capitalizes the first instance to designate the divine life-giver, leaving the second lowercase to reflect the qualitative nature of the words, interacting with the matrix claim on pneumatic mediation
  • v65: by my Father — follows the explicit textual variant including the possessive pronoun found in the source
  • v66: turned back to the things behind — translates the idiom literally, preserving the spatial imagery without resolving the theological dispute over temporary withdrawal versus permanent apostasy
  • v69: the Christ, the Holy One — translates the conflated variant present in the specific source basis provided for this task
  • v71: Judas, the son of Simon Iscariot — follows the exact article chain tying the geographic identifier to Simon according to the source text
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.

查看完整的逐步推导过程 → · AI 生成于 Jul 16, 2026，gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)