ManyBibles

ヨハネの黙示録 21

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea is no more. 2And I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3And I heard a loud voice out of the throne saying, "Look, the dwelling of God is with humanity, and he will dwell with them, and they will be his peoples, and God himself will be with them as their God. 4And God will wipe away every tear from their eyes, and death will not be anymore, neither mourning nor crying nor pain will be anymore, because the first things have passed away." 5And the one seated upon the throne said, "Look, I am making all things new." And he says to me, "Write, because these words are faithful and true." 6And he said to me, "They have come to pass. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life freely. 7The one who overcomes will inherit these things, and I will be God to him, and he will be the son to me. 8But to the cowardly and unbelieving and sinners and abominable and murderers and sexually immoral and sorcerers and idolaters and to all the liars, their portion is in the lake, the one burning with fire and sulfur, which is the death, the second." 9And one of the seven angels who have the seven bowls which are full of the seven last plagues came and spoke with me, saying, "Come, I will show you the bride, the wife of the Lamb." 10And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, coming down out of heaven from God, 11having the glory of God. Its radiance was similar to a most precious stone, like a jasper stone, shining like crystal, 12having a great and high wall, having twelve gates, and at the gates twelve angels, and names inscribed, which are the names of the twelve tribes of the sons of Israel: 13from the east three gates, and from the north three gates, and from the south three gates, and from the west three gates. 14And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb. 15And the one speaking with me had a golden measuring reed, that he might measure the city and its gates and its wall. 16And the city lies square, and its length is as great as its breadth. And he measured the city with the reed for twelve thousand twelve stadia; its length and its breadth and its height are equal. 17And he measured its wall, one hundred forty-four cubits, by a measure of man, which is of angel. 18And the construction of its wall was jasper, and the city was pure gold, similar to pure glass. 19And the foundations of the wall of the city were adorned with every precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, 20the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. 21And the twelve gates were twelve pearls; each individual one of the gates was from one pearl. And the broad street of the city was pure gold, like transparent glass. 22And I saw no temple in it, for the Lord God the Almighty is its temple, and the Lamb. 23And the city has no need of the sun nor of the moon, that they might shine in it, for the glory of God illuminated it, and its lamp is the Lamb. 24And the nations of those being saved will walk by its light, and the kings of the earth bring their glory and their honor into it. 25And its gates will never be shut by day, for night will not be there. 26And they will bring the glory and the honor of the nations into it. 27And nothing profane, and no one doing an abomination or a lie, will ever enter into it, but only those written in the book of life of the Lamb.

人間の翻訳ではなく、AIによる生成テキストです。 「ヨハネの黙示録 21」を新コンセンサス聖書で全文読む →

各教派が一致している点

The promise that God will wipe away every tear and abolish death is utilized pastorally and liturgically as the primary comfort in Christian funeral rites, while the new heaven and new earth are broadly understood as a qualitative renewal and transfiguration of the present cosmos rather than its total annihilation. The New Jerusalem is broadly interpreted ecclesially as the glorified Church and perfected bride of Christ, and it is broadly affirmed that the absence of a physical temple… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • The new heaven and new earth represent a qualitative renewal and transfiguration of the present cosmos rather than its total annihilation. (6 affirm)
  • The New Jerusalem is interpreted ecclesially as the glorified Church, the perfected bride of Christ. (8 affirm)
  • The absence of a physical temple represents the eschatological fulfillment of the sacraments, moving from mediated grace to unmediated divine presence. (4 affirm)

各教派の相違点

  • The new heaven, new earth, and the holy city constitute a literal, physical reality where the resurrected redeemed will actively dwell.

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

  • The descent of the New Jerusalem is a literal event that occurs chronologically at the close of a millennial period.

    lutheran: DENY; baptist: QUALIFY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY

  • The imagery of the illuminated New Jerusalem and the wiping away of tears is applied in annual liturgical cycles to celebrate the triumph of Christ's resurrection.

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

  • The free offer of the water of life demonstrates that salvation is received entirely by grace and anchors the universal offer of the gospel to all who thirst.

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

  • The precious stones of the city's foundations symbolize the diverse spiritual gifts, illuminations, and virtues of the saints and apostles.

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

  • The city's foundations bearing the apostles' names signify that the true church must be built exclusively upon New Testament apostolic doctrine.

    catholic: QUALIFY; restorationist: AFFIRM

  • The material splendor of the city's construction validates the use of architectural and sensory beauty in earthly worship.

    catholic: AFFIRM; anglican: AFFIRM; anabaptist: DENY

  • The absence of a physical temple signifies the ultimate realization of the priesthood of all believers, free from any earthly mediatorial caste or state-church architecture.

    catholic: DENY; baptist: AFFIRM; anabaptist: AFFIRM

  • The requirement that nothing unclean may enter the city indicates the necessity of a final post-mortem purification before entering heavenly glory.

    catholic: AFFIRM; methodist: DENY

  • Entry being restricted to those in the Lamb's book of life demonstrates that eternal inheritance is anchored entirely in God's sovereign, electing grace and Christ's merit.

    oriental-orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; methodist: DENY; adventist: QUALIFY; restorationist: DENY

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

In this apocalyptic vision, the seer John describes the eschatological climax of salvation history: the arrival of a new heaven and a new earth following the passing of the old, fallen order. The sea, a symbol of chaos and separation, is abolished. The New Jerusalem descends from God, described simultaneously as a holy city and a prepared bride. A voice from the throne declares the ultimate covenantal fulfillment: God makes his tabernacle among humanity, eliminating death, sorrow, crying, and pain. The vision transitions into an elaborate architectural description of the city measured by an angel. The city is a perfect cube, symbolizing the Holy of Holies expanding to encompass the entire redeemed world. Its twelve foundations bear the names of the Lamb's apostles, and its twelve gates are named for the tribes of Israel, uniting the old and new covenants. It lacks a physical temple or natural luminaries, as the Lord God Almighty and the Lamb are its temple and its eternal, unmediated light. Finally, the text establishes a stark boundary: only those written in the Lamb's book of life may enter, permanently excluding anything profane or deceitful. Reception: Catholic reception reads Revelation 21 as a foundational text for ecclesiology, eschatology, and sacramental typology, drawing deeply from both Latin and Eastern sources. In the Latin tradition, Augustine's 'City of God' identifies the descending New Jerusalem as the Church in its ultimate, glorified perfection, gathered from all nations. Thomas Aquinas, in the 'Summa Theologica', explains the 'new heaven and new earth' as the material universe definitively transfigured to participate in the incorruptibility of the resurrected saints. The description of the Bride provides a foundation for the Church's nuptial mystery, which the Second Vatican Council's 'Lumen Gentium' applies typologically to the Blessed Virgin Mary as the perfect eschatological icon of the Church. Furthermore, the declaration that nothing defiled shall enter the city is cited by the 'Catechism of the Catholic Church' as biblical warrant for the doctrine of Purgatory, emphasizing the necessity of final purification to behold God face-to-face. The Eastern Catholic tradition emphasizes the transfiguration of the cosmos and the theology of divine illumination. Andrew of Caesarea's 'Commentary on the Apocalypse' interprets the twelve precious stones not merely as physical wealth, but as the diverse illuminations, virtues, and spiritual gifts of the twelve apostles. The city's lack of a physical sun or moon is understood as the perfect realization of theosis (divinization), where the uncreated glory of God directly illuminates the saints without mediating structures.

Eastern Orthodox

John's apocalyptic vision climaxes with the replacement of the first heaven and earth by a renewed cosmos. The New Jerusalem descends from God, prepared as a bride. A voice from the throne declares the permanent dwelling of God with humanity, which eternally eliminates death, sorrow, crying, and pain. An angel measures the perfectly cubic city, detailing its immense dimensions, its walls built of jasper, its twelve gates of pearl, and its foundations adorned with twelve distinct precious stones bearing the names of the Lamb's twelve apostles. The city lacks a physical temple and celestial bodies for light; the Lord Almighty and the Lamb serve as its temple, and the radiant glory of God provides its perpetual illumination, by which the saved nations walk. Reception: Historically, Eastern Orthodoxy was cautious regarding the Book of Revelation due to early millenarian controversies, resulting in its unique status as the only New Testament book never read publicly in the Divine Liturgy. However, its canonical authority was firmly secured, guided heavily by Andrew of Caesarea's foundational commentary. The Eastern patristic consensus reads the 'new heaven and new earth' (v. 1) not as the annihilation of physical matter, but as the cosmic transfiguration of creation from corruption into incorruption. The New Jerusalem (v. 2) is understood ecclesially and eschatologically as the glorified Church, completely united to Christ. The diverse precious stones of the city's foundations (vv. 19-20) are interpreted by Andrew as representing the varied virtues of the saints and the specific spiritual gifts of the twelve apostles. The explicit absence of a temple (v. 22) underscores the ultimate goal of theosis, where the faithful experience unmediated communion with the Holy Trinity. The light of the city (v. 23) is a vital scriptural witness to the uncreated energies of God—the divine glory that perfectly illuminates the saints, rendering created light (the sun and moon) obsolete in the eschaton.

Oriental Orthodox

The author records a vision of the ultimate eschatological reality: the first heaven and earth pass away, replaced by a new creation and the removal of the sea (vv. 1-2). The New Jerusalem descends from God, prepared as a bride. God's dwelling is now entirely and directly with humanity, permanently eliminating death, mourning, and pain (vv. 3-4). The city is meticulously measured and brilliant with precious stones, but it notably lacks a physical temple or celestial luminaries; instead, the Lord God Almighty and the Lamb are its single temple and eternal light (vv. 22-23). The text establishes a stark boundary: only those inscribed in the Lamb's book of life, having overcome, inherit this reality, while the unrepentant and defiled face the second death (vv. 7-8, 27). Reception: The canonical reception of Revelation—and thus its culminating vision in chapter 21—varied significantly within the Oriental Orthodox communion. In the Alexandrian tradition (Coptic and Ethiopian), the text was embraced early; Athanasius explicitly affirmed Revelation's canonical status in his '39th Festal Letter', securing this eschatological vision for the Coptic Church. However, in the Syriac and Armenian traditions, the book faced historical resistance and was integrated much later. It was championed in the twelfth-century Armenian Church by Nerses of Lambron, who produced his 'Commentary on the Revelation of Saint John'. Nerses interpreted the luminous New Jerusalem, its gates, and its jewel-adorned foundations (vv. 10-21) typologically, seeing the city as the perfected Church and the precious stones as the diverse, illuminated virtues of the saints. Theologically, the assertion that the Lord God Almighty and the Lamb together constitute a single temple (v. 22) resonates deeply with the communion's miaphysite Christology; the tradition reads this not as a division of persons in the eschaton, but as a testament to the indivisible unity of the divine and human in the incarnate Word, who is simultaneously the slaughtered Lamb and the Almighty God.

さらに9の教派がこの章を読んでいます。

サインインして全12件を読む →

すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1I saw a new heaven and a new earth, for the first heaven and the first earth have passed away, and the sea is no more. 2I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband. 3I heard a loud voice out of heaven saying, “Behold, God’s dwelling is with people; and he will dwell with them, and they will be his people, and God himself will be with them as their God. 4He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain any more. The first things have passed away.” 5He who sits on the throne said, “Behold, I am making all things new.” He said, “Write, for these words of God are faithful and true.” 6He said to me, “I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 7He who overcomes, I will give him these things. I will be his God, and he will be my son. 8But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.” 9One of the seven angels who had the seven bowls which were loaded with the seven last plagues came, and he spoke with me, saying, “Come here. I will show you the bride, the Lamb’s wife.” 10He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, 11having the glory of God. Her light was like a most precious stone, like a jasper stone, clear as crystal; 12having a great and high wall with twelve gates, and at the gates twelve angels, and names written on them, which are the names of the twelve tribes of the children of Israel. 13On the east were three gates, and on the north three gates, and on the south three gates, and on the west three gates. 14The wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb. 15He who spoke with me had for a measure a golden reed to measure the city, its gates, and its walls. 16The city is square. Its length is as great as its width. He measured the city with the reed: twelve thousand twelve stadia. Its length, width, and height are equal. 17Its wall is one hundred forty-four cubits, by the measure of a man, that is, of an angel. 18The construction of its wall was jasper. The city was pure gold, like pure glass. 19The foundations of the city’s wall were adorned with all kinds of precious stones. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, 20the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. 21The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass. 22I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. 23The city has no need for the sun or moon to shine, for the very glory of God illuminated it and its lamp is the Lamb. 24The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it. 25Its gates will in no way be shut by day (for there will be no night there), 26and they shall bring the glory and the honor of the nations into it so that they may enter. 27There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb’s book of life.

KJV · King James Version

1And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 9And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife. 10And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, 11Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; 12And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: 13On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 15And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. 17And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. 18And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. 19And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 20The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. 22And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 23And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. 25And the gates of it shall not be shut at all by day: for there shall be no night there. 26And they shall bring the glory and honour of the nations into it. 27And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

さらに5の翻訳を並べて比較できます。

サインインして全7件を比較する →
意味が変わる相違点 (65)
  • v2 [lexical]: Varies between 'prepared' and 'made ready', and alters surrounding word order. — “prepared as” (KJV, WEBSTER) vs “from God” (DARBY, DRC) vs “from God like” (WEB) vs “from God made ready” (ASV) vs “made ready” (YLT)
  • v3 [lexical]: Varies between 'great' and 'loud' for the voice. — “great” (KJV, ASV, YLT, WEBSTER, DRC) vs “loud” (WEB, DARBY)
  • v3 [textual]: Reads 'out of heaven' versus 'out of the throne'. — “out of heaven” (WEB, KJV, WEBSTER) vs “the” (YLT, DARBY) vs “the throne” (ASV) vs “from the throne” (DRC)
  • v3 [lexical]: Varies between 'men' and 'people'. — “men” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “people” (WEB)
  • v3 [lexical]: Varies between 'dwell' and 'tabernacle'. — “will dwell” (WEB, KJV, WEBSTER, DRC) vs “shall” (ASV) vs “tabernacle” (YLT) vs “shall tabernacle” (DARBY)
  • v3 [stylistic]: (vv 3, 7) Varies between 'shall' and 'will'. — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v3 [textual]: Reads plural 'peoples' versus singular 'people'. — “people” (WEB, KJV, DARBY, WEBSTER, DRC) vs “peoples” (ASV, YLT)
  • v4 [textual]: Includes 'God' explicitly versus using a pronoun. — “And God shall” (KJV, YLT, DRC) vs “he” (ASV, DARBY) vs “He will” (WEB) vs “will” (WEBSTER)
  • v4 [grammatical]: Varies between singular 'every tear' and plural 'all tears'. — “every tear” (WEB, ASV, YLT, DARBY) vs “all tears” (KJV, WEBSTER, DRC)
  • v4 [lexical]: Varies between 'former' and 'first' for the past things. — “former” (KJV, DARBY, WEBSTER, DRC) vs “first” (WEB, ASV, YLT)
  • v4 [grammatical]: Varies between perfect and aorist tense translations for 'passed away'. — “have” (WEB, DARBY, WEBSTER) vs “are passed” (KJV, ASV, DRC) vs “did go” (YLT)
  • v5 [grammatical]: Varies between participial and relative clause phrasing for 'he who sits'. — “that sat upon” (KJV, WEBSTER) vs “on” (DARBY, DRC) vs “who sits on” (WEB) vs “sitteth on” (ASV) vs “who is sitting” (YLT)
  • v5 [grammatical]: Varies between simple present and continuous present tense for 'make'. — “make” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am making” (WEB)
  • v5 [textual]: Varies word order between 'faithful and true' and 'true and faithful'. — “true and faithful” (KJV, DARBY, WEBSTER) vs “and true” (WEB, ASV) vs “stedfast” (YLT) vs “most and true” (DRC)
  • v6 [lexical]: Varies between 'fountain' and 'spring'. — “fountain” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “spring” (WEB)
  • v7 [grammatical]: Varies phrasing of the divine relationship ('his God' vs 'a God to him'). — “his” (WEB, KJV, ASV, WEBSTER, DRC) vs “to him a” (YLT) vs “to him” (DARBY)
  • v7 [grammatical]: Varies phrasing of the filial relationship ('my son' vs 'the son to me'). — “my” (WEB, KJV, ASV, WEBSTER, DRC) vs “to me the” (YLT) vs “to me” (DARBY)
  • v8 [lexical]: Varies translation of the term for the sexually immoral. — “and whoremongers and” (KJV, YLT, DRC) vs “fornicators” (ASV, DARBY) vs “sexually immoral” (WEB) vs “lewd men” (WEBSTER)
  • v8 [grammatical]: Supplies a verb ('is/shall be') versus translating the noun 'part/portion'. — “is” (WEB, YLT, DARBY) vs “part” (KJV, WEBSTER) vs “shall be” (ASV) vs “portion” (DRC)
  • v8 [grammatical]: Varies between a relative clause ('which burns') and a participle ('burning'). — “lake which burneth” (KJV, WEBSTER) vs “that burns” (WEB) vs “that” (ASV) vs “that is burning” (YLT) vs “burns” (DARBY) vs “pool burning” (DRC)
  • v8 [lexical]: Varies between 'brimstone' and 'sulfur'. — “brimstone” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “sulfur” (WEB)
  • v9 [grammatical]: Varies between 'angels which had' and relative pronouns ('who'). — “who” (WEB, ASV, WEBSTER, DRC) vs “angels which had” (KJV) vs “messengers who have” (YLT) vs “had” (DARBY)
  • v9 [lexical]: Varies between 'talked' and 'spoke'. — “talked” (KJV, WEBSTER) vs “he spake” (ASV, YLT) vs “spoke” (DARBY, DRC) vs “he spoke” (WEB)
  • v9 [stylistic]: Varies archaic and modern spelling and pronouns for 'show you'. — “shew thee” (KJV, YLT, DARBY, DRC) vs “show” (ASV, WEBSTER) vs “show you” (WEB)
  • v10 [lexical]: Varies between 'carried' and 'took'. — “carried” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “took” (DRC)
  • v10 [lexical]: Varies between 'away' and 'up' for the direction. — “away” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “up” (DRC)
  • v10 [interpretive]: Adds 'and set me' for clarity. — “to” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “and set me on” (DARBY)
  • v10 [stylistic]: Varies spelling and auxiliary verb for 'showed'. — “showed” (WEB, ASV, WEBSTER) vs “shewed” (KJV, DARBY) vs “did shew to” (YLT) vs “he” (DRC)
  • v10 [lexical]: Varies between 'coming down' and 'descending'. — “coming down” (WEB, ASV, YLT, DARBY, DRC) vs “descending” (KJV, WEBSTER)
  • v12 [grammatical]: Varies between participial ('having') and finite ('and had') verbs. — “having” (WEB, ASV, DARBY) vs “And had” (KJV, WEBSTER) vs “having also” (YLT) vs “it” (DRC)
  • v12 [grammatical]: Varies phrasing for the city having a wall. — “having” (ASV, YLT, DRC) vs “and had” (KJV, WEBSTER) vs “wall with” (WEB) vs “wall having” (DARBY)
  • v12 [grammatical]: Varies between prepositions 'at' and 'in' the gates. — “at” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “in” (DRC)
  • v12 [lexical]: Varies between 'written thereon', 'on them', and 'inscribed'. — “written thereon” (KJV, ASV, YLT, DRC) vs “on them” (WEB, WEBSTER) vs “inscribed” (DARBY)
  • v12 [grammatical]: Repeats the noun 'names' versus using a pronoun. — “the names” (WEB, KJV, ASV, WEBSTER, DRC) vs “those” (YLT, DARBY)
  • v12 [lexical]: Varies between 'children' and 'sons' of Israel. — “children” (WEB, KJV, ASV, WEBSTER, DRC) vs “sons” (YLT, DARBY)
  • v13 [grammatical]: Varies conjunctions or prepositions used for the directions of the gates. — “and” (WEB, ASV, DARBY, DRC) vs “on” (KJV, WEBSTER) vs “at” (YLT)
  • v14 [grammatical]: Varies between prepositions 'on' and 'in' for the foundations. — “on” (WEB, ASV, DARBY, WEBSTER) vs “in” (KJV, YLT, DRC)
  • v15 [grammatical]: Varies between past and present participle translations for 'spoke'. — “that talked” (KJV, WEBSTER) vs “spoke” (DARBY, DRC) vs “who spoke” (WEB) vs “spake” (ASV) vs “who is speaking” (YLT)
  • v15 [grammatical]: Varies word order and apposition for the golden measuring reed. — “golden” (KJV, YLT, DARBY, WEBSTER) vs “measure a” (WEB, ASV) vs “measure of a” (DRC)
  • v15 [grammatical]: Varies between an infinitive of purpose and other prepositional phrases for measuring. — “to” (WEB, KJV, ASV, WEBSTER) vs “that he may” (YLT) vs “as a” (DARBY) vs “of gold” (DRC)
  • v15 [grammatical]: Varies between a possessive pronoun ('its') and a conjunction with article ('and the'). — “its” (WEB, YLT, DARBY, WEBSTER) vs “and the” (KJV, ASV, DRC)
  • v16 [grammatical]: Varies phrasing and word order for the city lying square. — “lieth foursquare and the” (KJV, ASV, WEBSTER) vs “is square Its” (WEB) vs “square” (YLT) vs “lies its” (DARBY) vs “in a” (DRC)
  • v16 [lexical]: Varies between 'great', 'large', and 'much' for the dimension. — “great” (WEB, ASV, YLT, DRC) vs “large” (KJV, WEBSTER) vs “much” (DARBY)
  • v16 [grammatical]: Varies phrasing of the width measurement. — “the breadth and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “its width” (WEB)
  • v16 [grammatical]: Varies word order of the dimensions. — “and the breadth” (KJV, ASV, YLT, DARBY, WEBSTER) vs “width” (WEB) vs “height” (DRC)
  • v17 [grammatical]: Repeats the verb 'measured' versus using a possessive noun ('its'). — “And he measured the” (KJV, ASV, WEBSTER, DRC) vs “Its” (WEB, YLT, DARBY)
  • v17 [grammatical]: Varies appositional phrasing for the measure of a man. — “man that” (WEB, KJV, ASV, YLT, WEBSTER) vs “man's measure” (DARBY) vs “which” (DRC)
  • v17 [lexical]: Varies translation and definiteness of 'angel' or 'messenger'. — “an” (WEB, ASV, DRC) vs “of the angel” (KJV, WEBSTER) vs “messenger” (YLT) vs “angel's” (DARBY)
  • v18 [lexical]: Varies between 'building' and 'construction'. — “building” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “construction” (WEB)
  • v18 [grammatical]: Varies between a definite article and a possessive pronoun. — “the” (KJV, ASV, WEBSTER, DRC) vs “its” (WEB, YLT, DARBY)
  • v19 [lexical]: Varies between 'all manner of', 'every', and 'kinds of'. — “all manner of” (KJV, ASV, WEBSTER, DRC) vs “every” (YLT, DARBY) vs “kinds” (WEB)
  • v19 [grammatical]: Varies between singular and plural forms for 'stones'. — “stones” (WEB, KJV, ASV, WEBSTER, DRC) vs “stone have been adorned” (YLT) vs “stone” (DARBY)
  • v23 [grammatical]: Varies between present and past tense for having no need. — “hath” (ASV, YLT, DRC) vs “has” (WEB, DARBY) vs “had” (KJV, WEBSTER)
  • v23 [grammatical]: Varies between prepositions 'of' and 'for'. — “of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “for” (WEB)
  • v23 [grammatical]: Varies conjunctions used for 'neither/nor/or'. — “neither of the” (KJV, ASV, WEBSTER) vs “nor” (YLT, DARBY, DRC) vs “or” (WEB)
  • v23 [grammatical]: Varies between an infinitive and a purpose clause for 'to shine'. — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that they may” (YLT) vs “that they should” (DARBY)
  • v23 [lexical]: Varies between 'lighten', 'illuminate', and 'enlighten'. — “did lighten” (KJV, ASV, YLT) vs “illuminated” (WEB) vs “has enlightened” (DARBY) vs “enlightened” (WEBSTER) vs “hath enlightened” (DRC)
  • v23 [grammatical]: Varies subject-predicate word order for the lamp and the Lamb. — “the Lamb” (KJV, WEBSTER, DRC) vs “lamp thereof” (ASV, DARBY) vs “its lamp” (WEB) vs “lamp of it” (YLT)
  • v23 [lexical]: Varies translation of the Greek term for 'lamp' as 'lamp' or 'light'. — “Lamb” (WEB, ASV, YLT, DARBY) vs “light thereof” (KJV) vs “of it” (WEBSTER) vs “lamp” (DRC)
  • v24 [textual]: Includes or omits the pronoun 'their' before 'glory'. — “their” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “the” (WEB)
  • v25 [grammatical]: Varies between 'And the gates of it' and 'Its gates'. — “And the” (KJV, ASV, WEBSTER, DRC) vs “Its” (WEB, YLT, DARBY)
  • v25 [grammatical]: Varies phrasing for the absence of night. — “there shall” (KJV, ASV, WEBSTER, DRC) vs “night not” (YLT, DARBY) vs “will” (WEB)
  • v26 [grammatical]: Includes or omits the definite article before 'honor'. — “the honor” (WEB, ASV) vs “honour” (KJV, DRC) vs “the” (YLT, DARBY) vs “honor” (WEBSTER)
  • v26 [grammatical]: Varies between prepositions 'into' and 'to'. — “into” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “to” (DARBY)
  • v27 [grammatical]: Varies relative pronoun phrasing for 'those who are written'. — “only those who” (WEB) vs “they which are” (KJV) vs “only that” (ASV) vs “those” (YLT) vs “those only who” (DARBY) vs “who” (WEBSTER) vs “that” (DRC)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Greek New Testament (provided text, aligning with the TR/Majority text in some distinct readings and standard critical texts in others).

神の御名: Theos (God), Kyrios (Lord)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

In academic textual-historical analysis, Revelation 21 is approached as a highly stylized Jewish-Christian apocalypse heavily dependent on the Hebrew Bible. The vision of a 'new heaven and a new earth' (v. 1) directly appropriates Isaiah 65:17. The declaration that 'the sea is no more' (v. 1) relies on ancient Near Eastern mythological associations of the sea with primordial chaos and the source of evil (which birthed the beast in chapter 13). The New Jerusalem descends as a pure bride (vv. 2, 9), serving as the structural and literary antithesis to the Whore of Babylon (Rome) destroyed in chapters 17-18. The measuring of the city (vv. 15-17) draws on Ezekiel 40-48 and Zechariah 2, functioning as a literary trope for divine protection and precise cosmic order. The city's dimensions form a perfect cube (v. 16), replicating the shape of the Holy of Holies in Solomon's Temple (1 Kings 6:20). This explains the radical declaration that the city contains no temple (v. 22)—the entire cosmos has become the unmediated dwelling of God. The foundation stones (vv. 19-20) represent an eschatological reinterpretation of the jewels on the High Priest's breastplate (Exodus 28) and possibly engage with Hellenistic astrological concepts, subordinating cosmic powers to the Lamb.

Jewish interpretation

As a New Testament text, this chapter is not part of the Jewish canon (Tanakh) and therefore has no recognized scriptural meaning within Judaism.

Latter-day Saint

John narrates the climax of his apocalyptic vision: the complete renewal of the cosmos into a 'new heaven and a new earth.' The sea, often a symbol of chaos and separation, is eliminated. The holy city, New Jerusalem, descends from God, perfectly prepared as a bride. God establishes His direct, unmediated dwelling among humanity, permanently removing death, mourning, crying, and pain. The Alpha and Omega issues a final decree of inheritance for those who overcome, while warning that the unrepentant will suffer the second death. An angel measures the city's vast, perfect, cubical dimensions, detailing its magnificent foundations, gates of pearl, and streets of gold. Notably, the city contains no temple, as the Lord God Almighty and the Lamb are directly present as its sanctuary and light, welcoming the glory of the saved nations while permanently excluding the impure.

Jehovah's Witnesses

John records a culminating apocalyptic vision of universal renewal. He sees a new heaven and earth replacing the old, with the sea no longer existing. The holy city, New Jerusalem, descends from God. A loud voice announces that God's dwelling is now with humanity, promising the complete eradication of grief, crying, pain, and death. A stark warning is given that the unfaithful and wicked will face the 'second death' in a lake of fire. An angel then shows John the detailed dimensions, foundations, and radiant glory of New Jerusalem, which notably lacks a physical temple because the Lord God the Almighty and the Lamb serve as its sanctuary.

NCBによる翻訳の選択 (41)
  • v1: a new heaven and a new earth — Lowercased as standard narrative wording to accurately record its broad reception as a qualitative renewal rather than affirming a literal physical reality.
  • v2: prepared as — Directly translates the participle and comparative particle from the Greek.
  • v2: coming down — Translates the present participle actively without settling the dispute over whether it constitutes a chronological, literal event.
  • v3: out of the throne — Follows the provided Greek text which reads ἐκ τοῦ θρόνου, distinct from the Byzantine reading 'out of heaven'.
  • v3: dwelling / will dwell — Preserves the distinct cognate relationship between noun and verb in contemporary English.
  • v3: peoples — Accurately reflects the plural form in the source text.
  • v3: will — Uses contemporary auxiliary verbs rather than archaic 'shall' throughout the passage.
  • v4: God will — Translates the explicit inclusion of the divine name in the Greek text.
  • v4: every tear — Translates the singular construction πᾶν δάκρυον directly.
  • v4: will wipe away every tear — Maintains standard translational wording that anchors its broad liturgical and pastoral reception without stylistic flattening.
  • v4: first — Directly translates the adjective indicating primacy or sequence.
  • v5: the one seated — Translates the definite article and substantive participle cleanly.
  • v5: am making — Uses the continuous present to reflect the present indicative verb's aspect.
  • v5: faithful and true — Preserves the Greek word order.
  • v6: They have come to pass — Translates the plural perfect verb found in the source text rather than the singular variant.
  • v6: spring — Accurately represents the natural flowing water source denoted by πηγῆς.
  • v6: freely — Retains the literal adverb without resolving the theological dispute concerning sovereign grace versus conditional entry.
  • v7: God to him / the son to me — Strictly preserves the dative relational constructions and the definite article on 'son'.
  • v8: sexually immoral — Uses contemporary terminology for the broad category of sexual sin.
  • v8: the death, the second — Preserves the highly articulated appositional repetition of the Greek.
  • v8: their portion is — Supplies the copula for clarity but retains the noun form without resolving disputes over conditional security.
  • v9: who have — Translates the present participle characterizing the angels.
  • v10: to — Refrains from adding the interpretive 'and set me' absent in the Greek text.
  • v12: having — Preserves the repetition of the participle starting the clauses.
  • v13: from — Accurately renders the preposition indicating direction of origin.
  • v14: apostles — Translated standardly without imposing the disputed doctrinal signification over the historical meaning.
  • v15: measuring reed, that he might measure — Preserves the cognate pairing and explicitly translates the purpose clause.
  • v16: twelve thousand twelve stadia — Follows the explicit numerical repetition found in the source-language text provided.
  • v17: by a measure of man, which is of angel — Strictly preserves the anarthrous (article-less) structure of the Greek phrase.
  • v18: pure gold — Stated directly without resolving the dispute regarding earthly worship aesthetics.
  • v19: every precious stone — Translates the singular dative construction exactly.
  • v19: adorned with every precious stone — Renders the text without confirming the disputed allegorical or astrological interpretations.
  • v22: Lord God the Almighty — Applies standard divine-name capitalization while preserving the extensive definitive articles.
  • v22: no temple in it — Translated literally, acknowledging broad reception regarding unmediated presence without settling debates on mediatorial castes.
  • v23: illuminated — Modern, dignified translation for the verb concerning light source.
  • v24: of those being saved — Includes the present participle indicating those being saved found in the provided Greek basis.
  • v24: their glory and their honor — Translates the explicit genitive pronoun and preserves the repeated articles matching the coming refrain.
  • v25: never be shut — Captures the emphatic double negative naturally in contemporary English.
  • v27: nothing profane — Translates the term indicating common or ritually profane status.
  • v27: nothing profane... will ever enter — Provides a definitive rendering without settling the dispute over the necessity of post-mortem purification.
  • v27: only those written in the book of life of the Lamb — Rendered completely without theological capitalization of the 'book', refusing to resolve the theological debate over electing grace.
知っておくべき制限事項
  • 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.

詳細な手順をすべて見る → · AIによる生成 Oct 20, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)