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Wahyu 2

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NCB · Alkitab Konsensus Baru

1To the angel of the assembly in Ephesus write: These things says the one holding the seven stars in his right hand, the one walking in the midst of the seven lampstands the golden: 2I know your works and your toil and your endurance, and that you cannot bear evil people, and you tested those saying themselves to be apostles and are not, and you found them false; 3and you have endurance and you bore up because of my name and you have toiled, and you have not grown weary. 4But I have this against you, that you left the love of you the first. 5Remember therefore from where you have fallen, and repent and do the first works; but if not, I am coming to you swiftly, and I will remove your lampstand out of its place, unless you repent. 6But this you have, that you hate the works of the Nicolaitans, which I also hate. 7He who has an ear let him hear what the Spirit says to the assemblies. To the one overcoming I will give to him to eat from the tree of life, which is in the paradise of my God. 8And to the angel of the assembly in Smyrna write: These things says the first and the last, who became dead and lived: 9I know your works and tribulation and poverty (but you are rich), and the blasphemy from those saying themselves to be Jews and are not, but are a synagogue of Satan. 10Fear nothing of what you are about to suffer. Look indeed, the devil is about to throw some from among you into prison so that you may be tested, and you will have tribulation for ten days. Become faithful until death, and I will give you the crown of life. 11He who has an ear let him hear what the Spirit says to the assemblies. The one overcoming will not be harmed from the death the second. 12And to the angel of the assembly in Pergamum write: These things says the one having the sword the two-edged the sharp: 13I know your works, and where you dwell, where the throne of Satan is, and you hold fast my name and you did not deny my faith even in the days in which Antipas was the witness of me the faithful of me, who was killed among you, where Satan dwells. 14But I have a few things against you, because you have there some holding the teaching of Balaam, who taught Balak to throw a stumbling block before the sons of Israel, to eat idol-sacrifices and to commit sexual immorality. 15So also you have some holding the teaching of the Nicolaitans likewise. 16Repent therefore; but if not, I am coming to you quickly and I will make war against them with the sword of my mouth. 17He who has an ear let him hear what the Spirit says to the assemblies. To the one overcoming I will give to him to eat from the manna the hidden, and I will give to him a white stone, and upon the stone a new name written, which no one knows except the one receiving it. 18And to the angel of the assembly in Thyatira write: These things says the Son of God, the one having his eyes like a flame of fire and his feet are like burnished bronze: 19I know your works and love and faith and service and your endurance, and your last works are more than the first. 20But I have a few things against you, that you tolerate the woman of you Jezebel, the one saying herself to be a prophetess, and she teaches and leads astray my servants to commit sexual immorality and to eat idol-sacrifices. 21And I gave her time so that she might repent, and she does not want to repent of her sexual immorality. 22Look, I am throwing her into a bed, and those committing adultery with her into great tribulation, unless they repent of her works. 23And her children I will kill with death, and all the assemblies will know that I am the one searching minds and hearts, and I will give to you, to each, according to your works. 24But to you I say, to the rest who are in Thyatira, as many as do not have this teaching, who did not know the depths of Satan, as they say: I am not throwing upon you any other burden, 25nevertheless, what you have, hold fast until I come. 26And the one overcoming and the one keeping my works to the end, I will give to him authority over the nations: 27and he will rule them with an iron rod, as the vessels the ceramic are shattered; as I also have received from my Father; 28and I will give to him the star the morning. 29He who has an ear let him hear what the Spirit says to the assemblies.

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Hal yang disepakati oleh tradisi

In interpreting Revelation 2, several traditions emphasize that the contrasting messages to the churches call believers to balance rigorous doctrinal fidelity with fervent charity, mandating the strict practice of local church discipline to remove unrepentant sinners and the necessity of testing those who claim spiritual or prophetic authority. Some traditions also highlight the repeated command to hear the Spirit as demonstrating His ongoing, dynamic speaking to local assemblies, while… Masuk untuk membaca konsensus penuh →

Letak perbedaan tradisi

  • The 'angels' of the churches represent local diocesan bishops, providing scriptural warrant for the episcopal office.

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

  • Christ's direct address to distinct 'angels' and lampstands establishes the doctrine of local congregational autonomy without a regional hierarchy.

    catholic: DENY; anglican: DENY; baptist: AFFIRM; restorationist: AFFIRM

  • The 'hidden manna' and 'tree of life' are typologically understood as the sacrament of the Eucharist.

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

  • The 'hidden manna', 'white stone', and 'new name' symbolize the inward witness of the Holy Spirit and the personal assurance of salvation.

    methodist: QUALIFY

  • The warning that a church's lampstand will be removed for leaving its first love demonstrates that believers can backslide and lose saving grace.

    catholic: AFFIRM; orthodox: QUALIFY; reformed: DENY; methodist: AFFIRM; restorationist: AFFIRM

  • The command to be 'faithful unto death' indicates that continuous obedience is required to receive the crown of life, refuting unconditional eternal security.

    reformed: DENY; methodist: AFFIRM; restorationist: AFFIRM

  • The letters to the seven churches outline prophetic, chronological epochs of Christian history from the apostolic era to the eschaton.

    orthodox: QUALIFY; reformed: DENY; baptist: QUALIFY; adventist: AFFIRM; restorationist: DENY

  • The seven churches symbolically represent the spiritual conditions of the universal church throughout the entire inter-advent age, rather than successive historical eras.

    orthodox: AFFIRM; reformed: AFFIRM; baptist: DENY; adventist: DENY; restorationist: DENY

  • The teachings of the Nicolaitans, Balaam, and Jezebel represent pragmatic attempts to accommodate Christian practice to local trade guilds and the Roman imperial cult.

    orthodox: QUALIFY; anglican: AFFIRM; reformed: QUALIFY

  • The prophetess Jezebel in Thyatira prophetically symbolizes the papal system of the Middle Ages.

    reformed: DENY; adventist: AFFIRM

  • The command to do the first works serves as a biblical mandate for the continual restoration of original New Testament apostolic patterns.

    orthodox: QUALIFY; restorationist: AFFIRM

  • The imagery of Christ among the lampstands is liturgically enacted using lit candles during the reading of the Apocalypse.

    orthodox: DENY; oriental-orthodox: AFFIRM

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

John records the dictates of the risen Christ to the angels of four distinct assemblies in Asia Minor: Ephesus, Smyrna, Pergamum, and Thyatira. In these messages, Christ demonstrates his sovereign knowledge of each community's works, afflictions, and failures. He commends their endurance and fidelity in the face of persecution and false teaching (such as the Nicolaitans and 'Jezebel'), while issuing stark warnings to repent of spiritual apathy and idolatrous immorality. To those who conquer, Christ promises a share in eschatological rewards, including the tree of life, the crown of life, the hidden manna, and authority over the nations. Reception: The Catholic tradition reads Revelation 2 with a strong ecclesiological and sacramental lens. Both Latin and Eastern Catholic traditions, drawing upon Fathers like Augustine and Andrew of Caesarea, historically identify the 'angels' of the churches (verses 1, 8, 12, 18) with the bishops or local hierarchs, emphasizing the apostolic responsibility of the episcopacy to guard doctrine and morals. The Latin Vulgate's translation of the Greek 'metanoēson' as 'poenitentiam age' (do penance) profoundly shaped Western theology; the Magisterium, notably at the Council of Trent, explicitly cited Christ's command to 'do penance and do the first works' (verse 5) to defend the necessity of the Sacrament of Penance for those who fall into sin after Baptism. Furthermore, the chapter is rich in sacramental typology. The 'hidden manna' (verse 17) is universally received as a type of the Eucharist, veiling the glory of Christ under the appearance of bread, a connection affirmed by Scholastic theologians like Thomas Aquinas. The eschatological promises—such as ruling with a rod of iron and receiving the 'morning star' (verses 26-28)—are understood by exegetes like Bede as the saints' participation in Christ's own kingship and the beatific vision, forming the basis for the Catholic doctrine of the communion and glorification of the saints.

Eastern Orthodox

Revelation 2 presents the dictated words of the ascended Christ to the 'angels' of four specific Christian assemblies in Asia Minor: Ephesus, Smyrna, Pergamum, and Thyatira. The chapter follows a structured prophetic pattern for each letter: a description of Christ drawing on the vision of chapter 1, an assessment of the church's works ('I know your works'), specific commendations for endurance or doctrinal fidelity, rebukes for moral or spiritual compromise (except for Smyrna), a call to repentance, and an eschatological promise to the one who 'overcomes.' The text addresses immediate historical crises, including persecution by the 'synagogue of Satan,' the martyrdom of Antipas, and the seduction of the communities by false teachers like the Nicolaitans, 'Balaam,' and 'Jezebel' who promote idolatry and sexual immorality. Reception: The Book of Revelation has a unique canonical history in the Eastern Orthodox tradition. Because of early disputes over its use by millennialist sects, it was accepted late into the Eastern canon and remains the only book of the New Testament never read during the Divine Liturgy. Nevertheless, its theology and imagery deeply permeate Orthodox hymnography, iconography, and monastic spirituality. The canonical reception of the text in the East was heavily stabilized by the commentaries of Oecumenius and Andrew of Caesarea. Andrew interprets the 'angels' of the churches (Revelation 2:1, 8, 12, 18) as either the literal guardian angels of the local churches or, more commonly, their bishops and pastors. The tradition reads the letters both as historical addresses to first-century communities and as universal types of the Church's ongoing spiritual warfare. The warnings against the Nicolaitans and Jezebel (verses 6, 14, 20) are interpreted as condemnations of syncretism, moral laxity, and heresy. The eschatological promises are read through the lens of theosis: the 'tree of life' (verse 7) and the 'hidden manna' (verse 17) are understood Christologically and sacramentally as Christ Himself, communicating the divine life to the faithful. The 'morning star' (verse 28) is seen as the uncreated light of Christ given to the saints.

Oriental Orthodox

In its immediate context, Revelation 2 records John dictating messages from the glorified Christ to four of the seven assemblies in Asia Minor (Ephesus, Smyrna, Pergamum, and Thyatira). Christ evaluates their spiritual condition, praising their endurance and doctrinal fidelity while issuing severe warnings against internal compromises—specifically idolatry, sexual immorality, and the teachings of the Nicolaitans, Balaam, and Jezebel. Eschatological rewards are promised to those who overcome. Reception: Historically, the reception of Revelation varied within the Oriental Orthodox communion—initially resisted in the Syriac East but warmly embraced in the Alexandrian and Armenian spheres. In Coptic and Armenian exegesis, the ecclesiological and typological dimensions of the chapter are paramount. Thirteenth-century Coptic bishop Būluṣ al-Būshī, in his 'Commentary on the Apocalypse', identifies the 'angels' of the churches as the terrestrial bishops (episkopoi), framing the letters as an enduring exhortation to the church hierarchy to maintain pastoral vigilance. Christologically, the tradition reads verse 8 ('the first and the last, who was dead, and has come to life') through the miaphysite lens of Cyril of Alexandria and Severus of Antioch. This verse is understood to prove that the selfsame eternal Divine Word is the one who suffered death in the flesh and lived again, a strong scriptural guard against any Nestorian division of subjects. Typologically, Armenian commentators like Nerses of Lambron interpret the eschatological rewards—the 'tree of life' (v. 7) and the 'hidden manna' (v. 17)—as direct references to the Eucharist, viewing them as the spiritual nourishment that sustains the faithful amid persecution and a foretaste of the paradise of God.

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1“To the angel of the assembly in Ephesus write: “He who holds the seven stars in his right hand, he who walks among the seven golden lamp stands says these things: 2“I know your works, and your toil and perseverance, and that you can’t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 3You have perseverance and have endured for my name’s sake, and have not grown weary. 4But I have this against you, that you left your first love. 5Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lamp stand out of its place, unless you repent. 6But this you have, that you hate the works of the Nicolaitans, which I also hate. 7He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat from the tree of life, which is in the Paradise of my God. 8“To the angel of the assembly in Smyrna write: “The first and the last, who was dead, and has come to life says these things: 9“I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 10Don’t be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 11He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won’t be harmed by the second death. 12“To the angel of the assembly in Pergamum write: “He who has the sharp two-edged sword says these things: 13“I know your works and where you dwell, where Satan’s throne is. You hold firmly to my name, and didn’t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. 14But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. 15So also you likewise have some who hold to the teaching of the Nicolaitans. 16Repent therefore, or else I am coming to you quickly and I will make war against them with the sword of my mouth. 17He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written which no one knows but he who receives it. 18“To the angel of the assembly in Thyatira write: “The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things: 19“I know your works, your love, faith, service, patient endurance, and that your last works are more than the first. 20But I have this against you, that you tolerate your woman Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality and to eat things sacrificed to idols. 21I gave her time to repent, but she refuses to repent of her sexual immorality. 22Behold, I will throw her and those who commit adultery with her into a bed of great oppression, unless they repent of her works. 23I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 24But to you I say, to the rest who are in Thyatira—as many as don’t have this teaching, who don’t know what some call ‘the deep things of Satan’—to you I say, I am not putting any other burden on you. 25Nevertheless, hold that which you have firmly until I come. 26He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations. 27He will rule them with a rod of iron, shattering them like clay pots, as I also have received of my Father; 28and I will give him the morning star. 29He who has an ear, let him hear what the Spirit says to the assemblies.

KJV · King James Version

1Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; 2I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: 3And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. 4Nevertheless I have somewhat against thee, because thou hast left thy first love. 5Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. 6But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. 7He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. 8And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; 9I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. 10Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. 11He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. 12And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; 13I know thy works, and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. 14But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 15So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. 17He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. 18And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; 19I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. 20Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. 21And I gave her space to repent of her fornication; and she repented not. 22Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 24But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. 25But that which ye have already hold fast till I come. 26And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 28And I will give him the morning star. 29He that hath an ear, let him hear what the Spirit saith unto the churches.

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Perbedaan yang mengubah makna (66)
  • v1 [stylistic]: Choice of preposition — “To” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Unto” (KJV, DRC)
  • v1 [lexical]: (vv 1, 8, 18) Translation of 'ekklēsia' and prepositional phrasing — “church of Ephesus” (KJV, WEBSTER, DRC) vs “assembly in” (WEB, DARBY) vs “in” (ASV) vs “Ephesian assembly” (YLT)
  • v1 [grammatical]: (vv 1, 7, 11, 12, 17, 18, 26, 29) Relative pronoun and verb form — “that holdeth” (KJV, ASV, WEBSTER) vs “who holds” (WEB) vs “who is holding” (YLT) vs “holds” (DARBY) vs “who” (DRC)
  • v2 [grammatical]: (vv 2, 19) Pronoun case and verb tense — “know thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “have known” (YLT)
  • v2 [lexical]: Translation of 'kopos' — “thy labour” (KJV, YLT, DARBY, DRC) vs “your toil” (WEB) vs “toil” (ASV) vs “labor” (WEBSTER)
  • v2 [lexical]: Translation of 'pseudēs' — “liars” (KJV, YLT, DARBY, WEBSTER, DRC) vs “false” (WEB, ASV)
  • v3 [grammatical]: Verb morphology — “hast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “have” (WEB)
  • v3 [lexical]: Translation of 'kopiaō' — “fainted” (KJV, WEBSTER, DRC) vs “grown weary” (WEB, ASV) vs “been weary” (YLT) vs “wearied” (DARBY)
  • v4 [lexical]: (vv 4, 20) Translation of 'alla' — “But” (WEB, ASV, YLT, DARBY, DRC) vs “Nevertheless” (KJV, WEBSTER)
  • v4 [lexical]: Translation of 'agapē' and phrasing — “love” (WEB, KJV, ASV, DARBY, WEBSTER) vs “thou didst leave” (YLT) vs “charity” (DRC)
  • v5 [interpretive]: Theological interpretation of 'metanoeō' — “repent” (WEB, KJV, ASV, DARBY, WEBSTER) vs “reform” (YLT) vs “do penance” (DRC)
  • v5 [grammatical]: Translation of 'ei de mē' — “or else” (WEB, KJV, ASV, WEBSTER, DRC) vs “do and if not” (YLT) vs “but if not” (DARBY)
  • v6 [grammatical]: Pronoun and verb form — “thou hast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you have” (WEB)
  • v6 [lexical]: Translation of 'erga' — “works” (WEB, ASV, YLT, DARBY) vs “deeds” (KJV, WEBSTER, DRC)
  • v6 [grammatical]: Relative pronoun and proper noun spelling — “Nicolaitans which” (WEB, KJV, ASV, WEBSTER) vs “that” (YLT) vs “Nicolaitanes” (DARBY) vs “Nicolaites” (DRC)
  • v7 [grammatical]: (vv 7, 11, 17, 29) Preposition and verb phrasing — “to” (ASV, YLT, WEBSTER, DRC) vs “says to” (WEB, DARBY) vs “saith unto” (KJV)
  • v7 [lexical]: (vv 7, 11, 17, 29) Translation of 'ekklēsia' — “churches” (KJV, ASV, WEBSTER, DRC) vs “assemblies” (WEB, YLT, DARBY)
  • v7 [grammatical]: (vv 7, 17) Preposition choice — “of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “from” (WEB)
  • v8 [stylistic]: (vv 8, 18) Inclusion of conjunction — “To” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “And unto” (KJV)
  • v8 [grammatical]: Relative pronoun and verb translation — “who” (WEB, ASV, WEBSTER, DRC) vs “which was” (KJV) vs “who did become” (YLT) vs “who became” (DARBY)
  • v9 [grammatical]: Conjunction and pronoun choice — “but thou art” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you are” (WEB) vs “yet” (YLT)
  • v10 [grammatical]: Translation of 'mellō' reflecting aspect — “is about to” (ASV, YLT, DARBY) vs “will” (WEBSTER, DRC) vs “is about to throw” (WEB) vs “shall cast some” (KJV)
  • v10 [grammatical]: Pronoun choice — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v10 [lexical]: Translation of 'peirazō' — “tried” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “tested” (WEB)
  • v10 [grammatical]: Pronoun and future auxiliary — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
  • v10 [lexical]: Translation of 'thlipsis' — “tribulation” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “oppression for” (WEB)
  • v10 [grammatical]: Translation of preposition 'achri' — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEB, WEBSTER) vs “until” (DRC)
  • v10 [grammatical]: Article and pronoun phrasing — “thee a” (KJV, WEBSTER) vs “the” (ASV, DRC) vs “to the” (YLT, DARBY) vs “you the” (WEB)
  • v11 [lexical]: Translation of 'adikeō' and preposition — “hurt of” (KJV, ASV) vs “injured” (YLT, DARBY) vs “by” (WEBSTER, DRC) vs “harmed by” (WEB)
  • v12 [lexical]: Translation of 'ekklēsia' and proper noun spelling — “church in Pergamos” (KJV, WEBSTER) vs “assembly” (YLT, DARBY) vs “assembly Pergamum” (WEB) vs “Pergamum” (ASV) vs “of Pergamus” (DRC)
  • v12 [lexical]: Phrasing of 'distomos' — “two-edged” (ASV, YLT, DARBY) vs “sword with two edges” (KJV, WEBSTER) vs “two-edged says these things” (WEB) vs “edged sword” (DRC)
  • v13 [grammatical]: Verb aspect and preposition — “and thou holdest fast” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You hold firmly to” (WEB) vs “dost hold” (YLT)
  • v13 [grammatical]: Verb tense/aspect — “hast not denied” (KJV, DARBY, WEBSTER, DRC) vs “didn’t deny” (WEB) vs “didst deny” (ASV) vs “thou didst deny” (YLT)
  • v13 [grammatical]: Demonstrative vs article — “the” (WEB, ASV, YLT, DARBY) vs “those” (KJV, WEBSTER, DRC)
  • v13 [grammatical]: Translation of relative clause/phrase — “of” (WEB, ASV) vs “wherein” (KJV, WEBSTER) vs “in which” (YLT, DARBY) vs “when” (DRC)
  • v13 [lexical]: Translation of 'martys' — “one” (WEB, ASV) vs “martyr” (KJV, WEBSTER) vs “witness” (YLT, DRC) vs “witness was” (DARBY)
  • v13 [lexical]: Translation of 'apokteinō' — “slain among” (KJV, DARBY, WEBSTER, DRC) vs “killed” (WEB, ASV) vs “put to death beside” (YLT)
  • v13 [lexical]: Translation of 'Satanas' and verb aspect — “Satan dwelleth” (KJV, ASV, WEBSTER, DRC) vs “dwells” (WEB, DARBY) vs “the Adversary doth dwell” (YLT)
  • v14 [grammatical]: Relative clause and pronoun — “them that hold” (KJV, WEBSTER, DRC) vs “some who” (WEB) vs “some” (ASV) vs “those holding” (YLT) vs “those who” (DARBY)
  • v14 [lexical]: (vv 14, 15) Translation of 'didachē' — “doctrine” (KJV, DARBY, WEBSTER, DRC) vs “teaching” (WEB, ASV, YLT)
  • v14 [grammatical]: Verb inclusion and spelling — “Balak” (WEB, ASV, DARBY, WEBSTER) vs “taught Balac” (KJV, DRC) vs “did teach Balak” (YLT)
  • v14 [lexical]: Translation of 'ballō' — “cast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “throw” (WEB)
  • v14 [lexical]: Translation of 'skandalon' — “stumblingblock” (KJV, ASV, YLT, WEBSTER, DRC) vs “stumbling block” (WEB) vs “snare” (DARBY)
  • v14 [lexical]: Translation of 'huios' — “children” (WEB, KJV, ASV, WEBSTER, DRC) vs “sons” (YLT, DARBY)
  • v14 [lexical]: (vv 14, 20) Translation of 'porneuō' — “fornication” (KJV, ASV, DARBY, DRC) vs “sexual immorality” (WEB) vs “whoredom” (YLT) vs “lewdness” (WEBSTER)
  • v16 [grammatical]: Verb phrasing and preposition — “to” (ASV, YLT, DARBY, WEBSTER, DRC) vs “am coming to you” (WEB) vs “will come unto thee” (KJV)
  • v16 [lexical]: Translation of 'polemeō' — “fight against” (KJV, YLT, WEBSTER, DRC) vs “make war” (WEB, ASV) vs “make war with” (DARBY)
  • v17 [lexical]: Translation of 'psēphos' — “stone” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “counter” (DRC)
  • v18 [lexical]: Translation of 'chalkolibanon' — “fine” (KJV, DARBY, WEBSTER) vs “to” (YLT, DRC) vs “burnished” (WEB) vs “unto burnished” (ASV)
  • v19 [grammatical]: Verb phrasing — “works are” (WEB, ASV) vs “to be” (KJV, WEBSTER) vs “are” (YLT) vs “works” (DARBY) vs “works which are” (DRC)
  • v19 [lexical]: Translation of 'prōtos' — “first” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “former” (DRC)
  • v20 [grammatical]: Relative pronoun and verb inclusion — “who” (ASV, WEBSTER) vs “who calls” (WEB) vs “Jezebel which calleth” (KJV) vs “who is calling” (YLT) vs “she who calls” (DARBY) vs “Jezabel who” (DRC)
  • v22 [grammatical]: Pronoun and relative clause — “them that commit” (KJV, ASV, WEBSTER) vs “those who” (WEB) vs “those committing” (YLT) vs “those” (DARBY) vs “they” (DRC)
  • v22 [grammatical]: Prepositional phrase translation — “into” (KJV, ASV, YLT, DARBY, WEBSTER) vs “a bed of” (WEB) vs “shall be in very” (DRC)
  • v22 [lexical]: Translation of 'thlipsis' and condition — “tribulation except” (KJV, ASV, WEBSTER, DRC) vs “oppression unless” (WEB) vs “if” (YLT) vs “unless” (DARBY)
  • v22 [textual]: Variant reading 'autēs' (her) vs 'autōn' (their) — “her works” (WEB, ASV, DARBY) vs “repent of their deeds” (KJV, WEBSTER) vs “may not works” (YLT) vs “do penance from” (DRC)
  • v23 [lexical]: Translation of 'ekklēsia' and auxiliary — “churches shall know” (KJV, ASV, WEBSTER, DRC) vs “assemblies” (YLT, DARBY) vs “assemblies will” (WEB)
  • v23 [lexical]: Translation of 'nephros' — “that” (ASV, DRC) vs “who searches minds” (WEB) vs “which searcheth the reins” (KJV) vs “who is searching” (YLT) vs “that searches” (DARBY) vs “who” (WEBSTER)
  • v23 [grammatical]: Phrasing of 'hekastos' — “to” (YLT, DARBY, WEBSTER, DRC) vs “to each” (WEB) vs “unto every one of” (KJV) vs “each” (ASV)
  • v24 [lexical]: Translation of 'bathos' — “depths” (KJV, YLT, DARBY, WEBSTER, DRC) vs “deep things” (WEB, ASV)
  • v24 [grammatical]: Phrasing of preposition — “burden” (KJV, ASV, YLT, DARBY, WEBSTER) vs “on you” (WEB) vs “burthen” (DRC)
  • v25 [grammatical]: Conjunction and phrasing — “But that which ye” (KJV, YLT, WEBSTER) vs “Nevertheless hold you” (WEB) vs “Nevertheless” (ASV) vs “what” (DARBY) vs “Yet you” (DRC)
  • v26 [grammatical]: Relative clause and verb phrasing — “he who keeps to” (WEB) vs “keepeth my works unto” (KJV) vs “he that” (ASV) vs “who is keeping” (YLT) vs “he that keeps” (DARBY) vs “to” (WEBSTER) vs “keep” (DRC)
  • v26 [lexical]: Translation of 'exousia' — “authority” (WEB, ASV, DARBY) vs “power” (KJV, WEBSTER) vs “to him authority” (YLT) vs “him” (DRC)
  • v27 [lexical]: Translation of 'poimainō' — “shall rule” (KJV, ASV, YLT, WEBSTER, DRC) vs “will” (WEB) vs “shepherd” (DARBY)
  • v27 [grammatical]: Article choice — “a rod of” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “an” (DARBY)

Di balik halaman ini

Teks sumber. Greek (TAGNT, public-domain critical text). Public-domain Greek New Testament text, presenting a mixed critical/majority profile.

Nama-nama ilahi: Theos (God).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

The chapter presents the first four of seven dictated messages from a divine speaker—identified by attributes such as holding seven stars, having a two-edged sword, and eyes like fire—to the 'angels' of the assemblies in Ephesus, Smyrna, Pergamum, and Thyatira (vv. 1, 8, 12, 18). The text follows a highly structured pattern: the speaker claims intimate knowledge of each assembly's works and endurance, issues specific commendations or rebukes, and concludes with a formulaic call to hear the Spirit, alongside an eschatological promise to the one who 'overcomes.' The narrative internally identifies various adversaries threatening the assemblies: a 'synagogue of Satan' (v. 9), 'Satan's throne' (v. 13), and rival teachers labeled 'Nicolaitans' (vv. 6, 15), 'Balaam' (v. 14), and 'Jezebel' (v. 20), whom the text accuses of teaching sexual immorality and the eating of idol sacrifices.

Jewish interpretation

The author records visionary messages addressed to the angels of four assemblies in Asia Minor (Ephesus, Smyrna, Pergamum, Thyatira). The text praises the assemblies for their endurance, hard work, and rejection of false apostles, while issuing stern warnings against factions (such as the Nicolaitans) and individuals identified by the archetypes 'Balaam' and 'Jezebel.' These figures are condemned for teaching the assemblies to eat food sacrificed to idols and to commit sexual immorality. The text also mentions impending tribulation and notes a conflict in Smyrna with a group described as 'those who say they are Jews, and are not, but are a synagogue of Satan.'

Latter-day Saint

John conveys the words of the resurrected Lord to four churches in Asia Minor (Ephesus, Smyrna, Pergamum, and Thyatira). Jesus identifies Himself using divine titles and intimately assesses the works, tribulations, and sins of each congregation. He condemns false apostles, the doctrines of the Nicolaitans and Balaam, and the seductions of Jezebel. He commands repentance and promises specific, eternal rewards to those who 'overcome.'

Jehovah's Witnesses

In Revelation 2, Jesus Christ, acting through an angel, dictates the first four of seven messages to congregations in Asia Minor: Ephesus, Smyrna, Pergamum, and Thyatira. He praises their endurance and faithfulness under persecution, but issues stern rebukes to most for waning love, tolerating idolatry and immorality, and harboring sectarian teachings. Each message concludes with an exhortation to hear the Spirit and promises distinct rewards to those who conquer.

Pilihan terjemahan yang dibuat NCB (97)
  • v1: angel — Translates aggelos literally, leaving disputed among traditions whether this provides scriptural warrant for the episcopal office or establishes local congregational autonomy.
  • v1: assembly in Ephesus — Names the local geographical body, leaving disputed among traditions whether the seven churches outline chronological epochs of Christian history or symbolically represent spiritual conditions of the universal church.
  • v1: in the midst of the seven lampstands — Maintains the direct visionary language, leaving disputed among traditions whether this imagery should be liturgically enacted using lit candles.
  • v1: To — Replaces the archaic 'unto' to achieve a genuinely contemporary register.
  • v1: assembly — Reflects the civic gathering connotation of ekklesia in the Greco-Roman context.
  • v1: the one holding — Translates the articular participle literally, replacing archaic morphology.
  • v1: the seven lampstands the golden — Preserves the distinct definite-article pattern of the source text.
  • v1: stars — Preserves the inclusio completed by the morning star in verse 28.
  • v2: your — Replaces the archaic pronoun for a modern dignified English register.
  • v2: toil — Accurately translates the intense exertion implied by kopos.
  • v2: false — Reflects the adjective describing their claims rather than a substantive noun.
  • v2: those saying themselves to be apostles and are not — Preserves the Greek participial repetition mirrored in verses 9 and 20.
  • v3: have — Updates archaic verb morphology to contemporary usage.
  • v3: toiled — Preserves the cognate verb link to the noun kopos (toil) in verse 2.
  • v3: grown weary — More accurately conveys the sense of physical and mental exhaustion.
  • v4: But — Renders the strong adversative alla simply and directly.
  • v4: love — Reflects the broad relational scope of agape in Greek without strictly confining it to the older English 'charity'.
  • v4: the love of you the first — Preserves the exact definite-article pattern from the source text.
  • v5: repent — Translates the fundamental change of mind, leaving disputed among traditions whether this entails a sacramental mechanism.
  • v5: remove your lampstand — Maintains the source imagery directly, leaving disputed among traditions whether the threat demonstrates believers can backslide and lose saving grace.
  • v5: do the first works — Provides a literal rendering, leaving disputed among traditions whether this acts as a biblical mandate for the continual restoration of New Testament apostolic patterns.
  • v5: but if not — Translates the Greek conditional strictly and preserves the disciplinary refrain repeated in verse 16.
  • v5: fallen... first... do — Renders the underlying vocabulary faithfully, although the specific pi-alliteration of the Greek cannot be seamlessly replicated in modern English.
  • v6: you have — Updates the archaic second-person pronoun and verb form.
  • v6: works — Translates erga consistently with its appearance in the surrounding verses.
  • v6: which — Functions as a non-restrictive relative pronoun in standard English.
  • v6: works of the Nicolaitans — Translates the proper noun directly, leaving disputed among traditions whether the teachings of the Nicolaitans represent pragmatic attempts to accommodate Christian practice to local trade guilds.
  • v7: to — Adopts contemporary English preposition usage.
  • v7: assemblies — Maintains the non-institutional translation of ekklesiais.
  • v7: He who has an ear let him hear what the Spirit says to the assemblies — Preserves the grammatical shift from the singular addressee to plural bodies.
  • v7: eat from the tree of life — Translates verbatim, leaving disputed among traditions whether the tree of life is typologically understood as the sacrament of the Eucharist.
  • v7: my God — Consistently differentiates the divine name Theos as 'God' according to the required divine-name map.
  • v8: And to — Preserves the conjunctive kai introducing the message.
  • v8: who became — Accurately translates the aorist verb egeneto.
  • v8: the first and the last — Preserves the explicit definite-article sequence.
  • v9: but you are — Updates archaic pronouns while preserving the adversative force.
  • v9: those saying themselves to be Jews and are not — Preserves the structural repetition framing false claimants found across the messages.
  • v10: is about to — Translates the imminence of the aspectual verb mello accurately.
  • v10: tested — Fits the context of suffering as a probationary proving.
  • v10: until — Fixes the archaic register by specifically replacing 'unto' with the contemporary equivalent 'until'.
  • v10: faithful until death — Leaves disputed among traditions whether this command indicates continuous obedience is required to receive the crown of life, refuting unconditional eternal security.
  • v10: Look indeed — Drops the archaic 'behold' while translating the emphatic Greek interjection.
  • v10: you are about to suffer... from among you... you may be tested... you will have... Become faithful — Preserves the rapid transitions between individual address and corporate realities.
  • v11: harmed from — Translates the preposition ek dynamically without losing the sense of injury.
  • v11: the death the second — Preserves the distinct repeated definite article from the source text.
  • v12: Pergamum — Uses the historically standard spelling of the city.
  • v12: the sword the two-edged the sharp — Preserves the triple definite-article adjective string modifying sword.
  • v13: hold fast — Updates verb morphology while retaining the sense of tight grip.
  • v13: did not deny — Translates the aorist verb directly without archaic auxiliary verbs.
  • v13: witness — Retains the literal meaning of martys before it acquired exclusive post-biblical connotations of dying for faith.
  • v13: killed — Translates the passive verb into standard contemporary English.
  • v13: the witness of me the faithful of me — Preserves the sequential definite articles linking the descriptors.
  • v13: you dwell... dwells — Preserves the structural wordplay framing the verse.
  • v13: among you — Preserves the abrupt plural pronoun shift mid-sentence.
  • v14: some holding — Translates the articular participle smoothly into modern grammar.
  • v14: teaching — Reflects the active, instructional sense of didache.
  • v14: throw — Translates ballein with modern vocabulary.
  • v14: sons — Maintains the literal Hebraic idiom referencing the tribes of Israel.
  • v14: sexual immorality — Uses standard contemporary terminology for porneia.
  • v14: teaching... taught — Preserves the morphological link in the Greek original.
  • v14: Balaam, who taught Balak to throw — Captures the rhythmic b-alliteration of the names and verb.
  • v15: holding the teaching — Provides exact repetition of the phrasing from verse 14 to emphasize the parallel errors.
  • v16: am coming to you — Modernizes the register and captures the present continuous sense.
  • v16: make war — Translates polemeso with appropriate martial intensity.
  • v17: stone — Translates psephon uniformly as the culturally significant token.
  • v17: the manna the hidden — Maintains the distinct repeated definite article from the source text.
  • v17: eat from the manna the hidden, and I will give to him a white stone, and upon the stone a new name — Leaves disputed among traditions whether these elements represent the Eucharist sacramentally or symbolize the personal assurance and inward witness of the Holy Spirit.
  • v18: burnished bronze — More accurately renders the metallurgical composition of chalkolibano.
  • v18: the Son of God — Renders the title matching the divine-name map distinguishing Theos.
  • v19: works are — Supplies the copula plainly for modern syntax.
  • v19: first — Consistently translates proton across its occurrences.
  • v19: your works... your works — Preserves the repeated noun framing the virtues.
  • v20: the one saying — Matches the participial construction of false claims found in verses 2 and 9.
  • v20: the woman of you Jezebel — Preserves the unique noun/pronoun syntax preceding the proper name.
  • v20: Jezebel — Translates the proper name directly, leaving disputed among traditions whether she prophetically symbolizes the papal system of the Middle Ages or historical pragmatic accommodation.
  • v21: sexual immorality... commit sexual immorality — Maintains the linguistic and moral tie between the noun and its corresponding verb in the preceding verse.
  • v22: those committing — Updates archaic relative clauses to contemporary participles.
  • v22: into — Carries the directional force of the preceding verb ballo.
  • v22: unless — Accurately represents the conditional ean me in modern English.
  • v22: her works — Follows the preferred critical reading autes over the variant auton.
  • v22: Look — Replaces the archaic 'behold' with standard modern English.
  • v23: minds — Renders the figurative meaning of the ancient physiological term for kidneys.
  • v23: to each — Translates the distributive hekasto simply and modernly.
  • v23: kill with death — Preserves the intensive Semitic redundant construction.
  • v23: to you, to each, according to your works — Preserves the grammatical transition from corporate to individual accounting.
  • v24: depths — Provides a direct rendering of the noun bathea.
  • v24: upon you — Translates the preposition eph accurately in context.
  • v24: to you I say, to the rest — Preserves the grammatical shift that isolates the faithful remnant from the followers of Jezebel.
  • v24: depths... burden — Translates the terms literally, though the Greek bathea/baros assonance is necessarily lost in modern English.
  • v25: nevertheless — Captures the contrastive force of plen more fully.
  • v25: hold fast — Preserves the core exhortation that repeats across the messages.
  • v26: the one keeping — Matches the articular participle structure of the preceding ho nikon.
  • v26: authority — Distinguishes exousian as right to rule rather than mere physical power.
  • v26: my works — Preserves the noun to structurally contrast Christ's works with those of Jezebel.
  • v27: will rule — Reflects the modern English future auxiliary, combining the pastoral imagery with authoritative governance.
  • v27: the vessels the ceramic — Preserves the attributive adjective construction with repeating articles.
  • v28: the star the morning — Preserves the exact definitive article sequence of the source text.
Batasan yang perlu diketahui
  • 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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