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Apocalipse 22

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

1And he showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, 2in the middle of its street. And on this side and on that of the river was the tree of life, producing twelve fruits, yielding its fruit each month, and the leaves of the tree were for the healing of the nations. 3And no curse will be any more, and the throne of God and of the Lamb will be in it, and his servants will serve him, 4and they will see his face, and his name will be on their foreheads. 5And night will be no more, and they have no need of the light of a lamp and the light of the sun, because the Lord God will give them light, and they will reign into the ages of the ages. 6And he said to me, "These words are faithful and true, and the Lord, the God of the spirits of the prophets, sent his angel to show to his servants the things that must happen soon." 7"And look, I am coming soon! Blessed is the one who keeps the words of the prophecy of this book." 8And I, John, am the one hearing and seeing these things. And when I heard and saw, I fell down to worship before the feet of the angel who was showing me these things. 9And he says to me, "Look, do not do it! I am a fellow servant with you and with your brothers the prophets, and with those who keep the words of this book. Worship God." 10And he says to me, "Do not seal the words of the prophecy of this book, for the time is near. 11The one who is unrighteous, let him do unrighteousness still; and the filthy one, let him be made filthy still; and the righteous one, let him do righteousness still; and the holy one, let him be made holy still. 12And look, I am coming soon, and my reward is with me, to repay to each one as his work is. 13I am the Alpha and the Omega, the first and the last, the beginning and the end. 14Blessed are those who wash their robes, so that their right will be to the tree of life, and they may enter into the city by the gates. 15Outside are the dogs and the sorcerers and the sexually immoral and the murderers and the idolaters and everyone who loves and practices falsehood. 16I, Jesus, sent my angel to testify to you these things for the churches. I am the root and the offspring of David, the bright morning star." 17And the Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who desires take the water of life freely. 18I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues that are written in this book, 19and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life, and out of the holy city, which are written in this book. 20The one who testifies to these things says, "Yes, I am coming soon." Amen. Yes, come, Lord Jesus. 21The grace of our Lord Jesus Christ be with all of you. Amen.

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No que as tradições concordam

Several traditions affirm that the warning against adding to or subtracting from the book establishes the definitive closure of the biblical canon and the material sufficiency of Scripture, while also understanding the invitation to 'take the water of life freely' as grounding the genuine, unrestricted free offer of the gospel to all humanity. Some traditions recognize the river of the water of life as representing the life-giving grace of the Holy Spirit, which is sacramentally identified with… Faça login para ler o consenso completo →

Onde as tradições diferem

  • The angel's refusal of John's worship demonstrates the theological distinction between the absolute worship due to God alone and the permissible relative veneration of saints and angels.

    catholic: AFFIRM; orthodox: AFFIRM; reformed: DENY

  • The blessing upon those who wash their robes or keep the commandments proves that active obedience and discipleship are necessary conditions for entering the heavenly city.

    reformed: DENY; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The prohibition against adding to the prophecy serves as a strict scriptural mandate forbidding human innovations and unauthorized traditions in corporate worship.

    anglican: DENY; reformed: AFFIRM; baptist: AFFIRM; restorationist: AFFIRM

  • The invitation to 'take the water of life freely' proves that salvation requires a cooperative human response of free will.

    reformed: DENY; methodist: AFFIRM

  • The invitation to 'take the water of life freely' is a pure gospel promise emphasizing objective justification by grace alone, distinct from the works of the law.

    lutheran: AFFIRM; restorationist: DENY

  • The invitation of the Spirit and the Bride demonstrates the cooperative vocalization of the Holy Spirit and the Church in evangelistic appeal.

    catholic: QUALIFY; pentecostal: AFFIRM

  • The invitation of the Spirit and the Bride functions as a literal, public altar call for the unconverted to step forward for salvation and baptism.

    baptist: QUALIFY; pentecostal: QUALIFY; restorationist: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

In its immediate apocalyptic context, Revelation 22 serves as the grand climax of John's vision and the entire biblical narrative, depicting the interior of the New Jerusalem. It presents a restored and elevated Eden, complete with the river of the water of life and the tree of life, symbolizing eternal divine provision, the healing of all nations, and the total removal of the Edenic curse. The chapter concludes with an epilogue consisting of a series of testimonies from the guiding angel, Jesus himself, and John, emphasizing the absolute truth of the prophecy, the urgency of Christ's imminent return, and severe warnings against altering the words of the book. Reception: The Catholic tradition reads Revelation 22 as a foundational text for eschatology, sacramentology, and the theology of worship. Verse 4 ('they shall see his face') is the classic scriptural locus for the doctrine of the Beatific Vision; Thomas Aquinas, in his 'Summa Theologiae', anchors the ultimate end of human beatitude in this direct, unmediated intellectual vision of the divine essence. Verses 8 and 9, where the angel rebukes John for bowing down, serve as a crucial apologetic text for distinguishing between 'latria' (the adoration owed strictly to God) and 'dulia' (the honor or veneration given to creatures like angels and saints). Augustine explicitly employs this passage in 'City of God' to clarify that true holy angels refuse divine worship and direct humanity toward the one God. In Eastern Catholic exegesis, Andrew of Caesarea in his 'Commentary on the Apocalypse' interprets the 'river of water of life' (v. 1) as the abundant grace of the Holy Spirit proceeding from God, while the 'tree of life' (v. 2) is universally read across both Latin and Eastern rites as a type of the cross of Christ, whose fruit is given to the faithful in the Eucharist. Furthermore, the Magisterium identifies the voice of the 'Bride' in verse 17 as the Church herself, unified with the Holy Spirit in expressing her deepest eschatological longing.

Eastern Orthodox

The apocalyptic narrative reaches its climax, depicting the interior of the restored cosmos as a new Eden. John sees a crystal-clear river of the water of life and the tree of life, yielding continuous fruit and leaves for the healing of the nations (verses 1-2). The primeval curse is permanently broken (verse 3). The ultimate destiny of humanity is portrayed: seeing the face of God, bearing His name, and being illuminated perpetually by the Lord rather than created light (verses 4-5). The chapter concludes with an epilogue authenticating the vision, containing Christ's repeated promise of a swift return, an angelic refusal to accept John's worship, warnings against altering the book's words, and the responsive call of the Spirit, the Bride, and John: 'Come, Lord Jesus' (verses 6-21). Reception: Eastern Orthodoxy receives this chapter as the ultimate scriptural depiction of theosis and the restoration of humanity. The Byzantine canonical reception of Revelation was slow and cautious, yet Andrew of Caesarea’s highly influential commentary cemented its Orthodox interpretation. Andrew identifies the 'river of water of life' as the Holy Spirit and the 'tree of life' as Christ Himself, whose manifold fruits represent the virtues and spiritual gifts. Verses 4-5 are foundational for the Palamite theology of theosis. Gregory Palamas argued that the illumination requiring 'no lamp or sun' is the uncreated glory and energy of God, which the saints will eternally participate in without being absorbed into the unknowable divine essence. Verses 8-9, where the angel forbids John to worship him, were pivotal during the Iconoclast controversy. John of Damascus utilized this text to strictly distinguish between 'latreia' (absolute, sacrificial worship due to God alone) and 'proskynesis' (relative veneration). The angel rejects 'latreia', emphasizing that humanity and angels are now 'fellow servants' elevated by the Incarnation. The declaration of Christ as the 'Alpha and Omega' (verse 13) is read as a definitive affirmation of Christ's full divinity and co-eternity with the Father.

Oriental Orthodox

The final chapter of Revelation depicts the ultimate restoration of creation, showing the river and tree of life in the New Jerusalem (verses 1-2). The curse of Eden is abolished, and God and the Lamb share a single throne among their servants (verse 3). The vision concludes with Jesus affirming His identity as the Alpha and Omega (verse 13), promising His imminent return (verses 12, 20), and issuing a strict warning against altering the prophecy (verses 18-19). Reception: Canonical reception of this chapter varied within the communion. While the Coptic and Ethiopian traditions fully integrated Revelation early on, the Syriac tradition originally omitted the book from the Peshitta; the text of Revelation 22 was received later through translations like the Harclean Syriac version. Theologically, Coptic exegetes such as Ibn al-Katib Qaysar read the imagery of verses 1 and 3—where "the throne of God and of the Lamb" is a single, shared seat—as a powerful affirmation of miaphysite Christology. The unified throne reflects the one incarnate nature of God the Word, resisting any division of Christ into two separate subjects. Likewise, Christ's identification as "the Alpha and the Omega" (verse 13) emphasizes that the Creator and the Consummator are the singular, undivided Word.

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O mesmo capítulo em 7 traduções de domínio público.

WEB · World English Bible

1He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 2in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 3There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants will serve him. 4They will see his face, and his name will be on their foreheads. 5There will be no night, and they need no lamp light or sun light; for the Lord God will illuminate them. They will reign forever and ever. 6He said to me, “These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon.” 7“Behold, I am coming soon! Blessed is he who keeps the words of the prophecy of this book.” 8Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. 9He said to me, “You must not do that! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God.” 10He said to me, “Don’t seal up the words of the prophecy of this book, for the time is at hand. 11He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness still. He who is holy, let him be holy still.” 12“Behold, I am coming soon! My reward is with me, to repay to each man according to his work. 13I am the Alpha and the Omega, the First and the Last, the Beginning and the End. 14Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. 15Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. 16I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David, the Bright and Morning Star.” 17The Spirit and the bride say, “Come!” He who hears, let him say, “Come!” He who is thirsty, let him come. He who desires, let him take the water of life freely. 18I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book. 19If anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life, and out of the holy city, which are written in this book. 20He who testifies these things says, “Yes, I am coming soon.” Amen! Yes, come, Lord Jesus! 21The grace of the Lord Jesus Christ be with all the saints. Amen.

KJV · King James Version

1And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. 3And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4And they shall see his face; and his name shall be in their foreheads. 5And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. 6And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. 7Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. 9Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13I am Alpha and Omega, the beginning and the end, the first and the last. 14Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 18For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. 20He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 21The grace of our Lord Jesus Christ be with you all. Amen.

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Diferenças que mudam o sentido (53)
  • v1 [lexical]: "clear" vs "bright" — “clear” (WEB, KJV, WEBSTER, DRC) vs “bright” (ASV, YLT, DARBY)
  • v1 [lexical]: translation of 'ekporeuomenon' (proceeding out of / going forth / from) — “proceeding out of” (WEB, KJV, ASV, WEBSTER) vs “going forth” (YLT) vs “going” (DARBY) vs “from” (DRC)
  • v2 [stylistic]: "midst" vs "middle" — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
  • v2 [lexical]: translation of 'poioun' (bearing / yielding / producing) — “bearing” (WEB, ASV, DRC) vs “which bare” (KJV) vs “yielding” (YLT) vs “producing” (DARBY) vs “bore” (WEBSTER)
  • v3 [grammatical]: phrasing of the future negative — “And there shall” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “any curse not” (YLT) vs “no curse” (DARBY)
  • v3 [interpretive]: handling of connectors and 'any more' — “any more” (WEB, DRC) vs “no more curse but” (KJV, WEBSTER) vs “any and” (YLT, DARBY) vs “any more and” (ASV)
  • v3 [grammatical]: (vv 3, 4, 5, 18, 19) auxiliary verb for future tense (shall/will) — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v3 [stylistic]: "in it" vs "therein" — “in it” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “therein” (ASV)
  • v4 [grammatical]: translation of preposition 'epi' (in / on / upon) — “shall be in” (KJV, WEBSTER) vs “on” (ASV, DRC) vs “will on” (WEB) vs “is upon” (YLT) vs “is on” (DARBY)
  • v5 [interpretive]: phrasing of 'there will be no night' — “And there shall” (KJV, ASV, WEBSTER) vs “night not” (YLT, DARBY) vs “will” (WEB) vs “night” (DRC)
  • v5 [lexical]: translation of conjunction 'hoti' (for / because) — “for” (KJV, ASV, DARBY, WEBSTER) vs “because” (YLT, DRC) vs “light” (WEB)
  • v5 [lexical]: translation of 'phōtisei' (giveth light / will illuminate / shall shine upon) — “giveth” (KJV, WEBSTER) vs “will illuminate” (WEB) vs “shall give” (ASV) vs “doth give” (YLT) vs “shall shine upon” (DARBY) vs “shall enlighten” (DRC)
  • v6 [stylistic]: (vv 6, 18) "to" vs "unto" — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v6 [lexical]: (vv 6, 7, 9, 10) "words" vs "sayings" — “words” (WEB, ASV, YLT, DARBY, DRC) vs “sayings” (KJV, WEBSTER)
  • v6 [lexical]: "faithful" vs "steadfast" — “faithful” (WEB, KJV, ASV, DARBY, WEBSTER) vs “stedfast” (YLT) vs “most” (DRC)
  • v6 [textual]: 'spirits of the prophets' vs 'holy prophets' — “spirits of the” (WEB, ASV, DARBY, DRC) vs “holy” (KJV, YLT, WEBSTER)
  • v6 [grammatical]: tense of 'send' — “sent” (WEB, KJV, ASV, WEBSTER, DRC) vs “did send” (YLT) vs “has” (DARBY)
  • v6 [lexical]: translation of 'doulois' (servants / bondservants / bondmen) — “servants” (KJV, ASV, YLT, WEBSTER, DRC) vs “bondservants” (WEB) vs “bondmen” (DARBY)
  • v7 [textual]: inclusion of conjunction 'and' — “Behold” (WEB, KJV, WEBSTER) vs “And” (ASV, DARBY, DRC) vs “Lo” (YLT)
  • v7 [lexical]: translation of 'tachy' (quickly/soon) and 'makarios' (blessed/happy) — “come quickly blessed” (KJV, ASV, DARBY, WEBSTER, DRC) vs “am coming soon” (WEB) vs “happy” (YLT)
  • v7 [grammatical]: phrasing of the relative clause and tense of 'keep' — “that keepeth” (KJV, ASV, WEBSTER, DRC) vs “who keeps” (WEB, DARBY) vs “who is keeping” (YLT)
  • v8 [stylistic]: conjunction choice (And / Now) — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Now” (WEB)
  • v8 [lexical]: "saw" vs "seen" vs "beheld" — “saw” (WEB, ASV, DARBY) vs “seen” (KJV, WEBSTER, DRC) vs “beheld” (YLT)
  • v8 [lexical]: translation of 'proskynēsai' (worship / bow / do homage / adore) — “worship” (WEB, KJV, ASV, WEBSTER) vs “bow” (YLT) vs “do homage” (DARBY) vs “adore” (DRC)
  • v8 [interpretive]: phrasing of the relative clause 'who showed' — “who” (DARBY, DRC) vs “who had shown” (WEB) vs “angel which shewed” (KJV) vs “that showed” (ASV) vs “messenger who is shewing” (YLT) vs “who showed” (WEBSTER)
  • v9 [grammatical]: verb choice and tense for 'said to' — “said to” (WEB, DRC) vs “unto” (KJV) vs “saith” (ASV) vs “saith to” (YLT) vs “says to” (DARBY) vs “to” (WEBSTER)
  • v9 [interpretive]: expansion of the prepositional phrase 'with your brothers' — “of thy brethren” (KJV, YLT, WEBSTER, DRC) vs “with your brothers” (WEB) vs “with” (ASV) vs “the fellow-bondman” (DARBY)
  • v9 [interpretive]: phrasing of 'those who keep' — “with those who” (WEB) vs “of them which keep” (KJV) vs “with that” (ASV) vs “those keeping” (YLT) vs “those who” (DARBY) vs “who” (WEBSTER) vs “that” (DRC)
  • v9 [lexical]: 'book' vs 'scroll' and translation of 'proskynēson' (worship / adore / bow) — “book worship” (WEB, KJV, ASV, WEBSTER) vs “scroll before” (YLT) vs “Do homage to” (DARBY) vs “Adore” (DRC)
  • v10 [grammatical]: verb tense and preposition — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v10 [grammatical]: phrasing of the negative imperative 'seal not' — “Seal not” (KJV, DARBY, WEBSTER, DRC) vs “Don’t up” (WEB) vs “up” (ASV) vs “Thou mayest seal” (YLT)
  • v10 [lexical]: translation of 'engys' (at hand / near / nigh) — “at hand” (WEB, KJV, ASV, WEBSTER, DRC) vs “nigh” (YLT) vs “near” (DARBY)
  • v11 [grammatical]: passive versus middle/active phrasing — “him be” (WEB, KJV, YLT, WEBSTER, DRC) vs “made” (ASV) vs “the” (DARBY)
  • v11 [textual]: 'do righteousness' vs 'be righteous/justified' — “do righteousness” (WEB, ASV) vs “be righteous” (KJV, WEBSTER) vs “declared” (YLT) vs “that is practise righteousness” (DARBY) vs “justified” (DRC)
  • v11 [stylistic]: relative pronoun (that / who) — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
  • v11 [lexical]: translation of 'hagiasthētō' (be holy / be sanctified) — “holy” (WEB, KJV, WEBSTER) vs “sanctified” (YLT, DARBY, DRC) vs “made” (ASV)
  • v12 [lexical]: (vv 12, 20) translation of 'tachy' (quickly/soon) and tense of 'come' — “come quickly and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am coming soon” (WEB)
  • v13 [textual]: variant order of titles (First/Last vs Beginning/End) — “First” (WEB, ASV, DARBY, DRC) vs “beginning” (KJV, YLT, WEBSTER)
  • v14 [grammatical]: Third-person number differs: WEB, KJV, YLT, WEBSTER use the singular ("him"/"his") where ASV, DARBY, DRC use the plural ("them"/"their").
  • v15 [lexical]: translation of 'pornoi' (fornicators / sexually immoral / whoremongers) — “the fornicators the” (ASV, DARBY) vs “the sexually immoral the” (WEB) vs “and whoremongers and” (KJV) vs “the the” (YLT) vs “lewd men” (WEBSTER) vs “unchaste” (DRC)
  • v15 [interpretive]: handling of conjunctions and articles — “the” (WEB, ASV, YLT, DARBY) vs “and idolaters” (KJV, WEBSTER) vs “servers of idols” (DRC)
  • v15 [lexical]: "makes a lie" vs "practices falsehood" — “maketh a lie” (KJV, ASV, WEBSTER, DRC) vs “practices falsehood” (WEB) vs “is doing” (YLT) vs “makes” (DARBY)
  • v16 [grammatical]: tense of 'send' and 'angel' vs 'messenger' — “my” (WEB, WEBSTER, DRC) vs “have sent mine angel” (KJV, ASV, DARBY) vs “did send my messenger” (YLT)
  • v16 [lexical]: translation of preposition 'epi' (in / for / concerning) — “in” (KJV, WEBSTER, DRC) vs “to you for” (WEB) vs “for” (ASV) vs “concerning” (YLT) vs “to you” (DARBY)
  • v16 [lexical]: translation of 'ekklēsiais' (churches / assemblies) — “churches” (KJV, ASV, WEBSTER, DRC) vs “assemblies” (WEB, YLT, DARBY)
  • v16 [stylistic]: inclusion of the article and hyphenation — “and morning star” (WEB, KJV, YLT, DARBY, DRC) vs “the” (ASV) vs “morning-star” (WEBSTER)
  • v17 [lexical]: translation of 'ho thelōn' (who desires / is willing / whosoever will) — “he that” (ASV, DARBY, DRC) vs “He who desires” (WEB) vs “And whosoever will” (KJV) vs “he who is willing” (YLT) vs “whoever” (WEBSTER)
  • v19 [lexical]: "from" vs "out of" — “from” (WEB, ASV, YLT, DARBY) vs “out of” (KJV, WEBSTER, DRC)
  • v19 [textual]: 'tree of life' vs 'book of life' — “tree” (WEB, ASV, DARBY) vs “book” (KJV, WEBSTER, DRC) vs “scroll” (YLT)
  • v20 [interpretive]: translation of the participle 'testifying' — “who” (ASV, WEBSTER) vs “who testifies” (WEB) vs “which testifieth” (KJV) vs “saith who is testifying” (YLT) vs “that testifies” (DARBY) vs “that giveth testimony of” (DRC)
  • v20 [lexical]: translation of 'nai' (surely / yes / yea) — “saith Surely” (KJV, WEBSTER, DRC) vs “says Yes” (WEB) vs “Yea” (ASV) vs “Yes” (YLT) vs “says Yea” (DARBY)
  • v21 [textual]: 'our Lord' vs 'the Lord' — “our” (KJV, YLT, WEBSTER, DRC) vs “the” (WEB, ASV, DARBY)
  • v21 [textual]: 'with you all' vs 'with the saints' — “you all Amen” (KJV, YLT, WEBSTER, DRC) vs “the saints” (WEB, ASV, DARBY)

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Texto original. Greek (TAGNT, public-domain critical text). Provided Greek text (critical edition, consistent with NA28/UBS5/SBL).

Nomes divinos: Theos (God), Kyrios (Lord).

Também consultadas, mas não contadas no consenso

Academic textual-historical analysis

Academic analysis approaches Revelation 22 as the climax of an apocalyptic narrative that systematically reverses the curses of Genesis 3, utilizing Ancient Near Eastern and Jewish prophetic motifs, particularly Ezekiel 47 and Zechariah 14. Verses 1-5 conclude the vision of the New Jerusalem with the water of life and the tree of life. Verses 6-21 shift abruptly into an epistolary and prophetic epilogue. The injunction 'do not seal up the words' (v. 10) consciously contrasts with Daniel 12:4, indicating the author's belief in the imminent fulfillment of these eschatological events ('the time is at hand'). The chapter concludes with a traditional book-curse (vv. 18-19), a well-documented ancient convention designed to protect the integrity of a text from scribal alteration, analogous to Deuteronomy 4:2 and various Greco-Roman treaties.

Jewish interpretation

As a chapter of the Christian New Testament, Revelation 22 falls outside the Jewish canon (Tanakh). It has no internal standing as Scripture within Jewish tradition, being read historically as the conclusion to a first-century Christian apocalyptic text rather than as a binding divine revelation.

Latter-day Saint

The conclusion of John's apocalyptic vision details the interior of the New Jerusalem, characterized by the throne of God, the river of the water of life, and the tree of life (verses 1-5). The angel affirms the prophecy's truth and commands John not to seal the book, as the time of fulfillment is near (verses 6-10). The text declares a fixed eternal state for both the wicked and the righteous, asserting that Christ will come quickly to judge humanity according to their works (verses 11-12). The chapter concludes with a solemn warning that plagues will be added to anyone who adds to the words of the prophecy of this book, and the book of life will be denied to anyone who takes away from it (verses 18-19).

Jehovah's Witnesses

The angel shows John the final vision of the New Jerusalem, from which a river of the water of life flows, flanked by trees whose leaves heal the nations. The curse is lifted, and the servants of God and the Lamb serve and reign. The apocalyptic vision concludes with ethical exhortations, angelic refusal of John's worship, declarations of divine identity, a final invitation to freely take the water of life, and a strict warning against altering the prophecy's words.

Escolhas de tradução feitas pela NCB (57)
  • v1: bright — Selects the accurate descriptor of crystalline luminosity.
  • v1: proceeding out of — Preserves the vivid composite preposition conveying origin from within the throne.
  • v1: water of life — Preserves the literal genitive, noting that some traditions recognize this river as representing the life-giving grace of the Holy Spirit identified sacramentally and typologically.
  • v1: throne of God and of the Lamb — Drops the Greek article before 'God' for natural English while preserving the coordinated genitive chain.
  • v2: middle — Updates archaic spatial noun for contemporary dignity.
  • v2: producing — Reflects the continuous participial action of generation.
  • v2: on this side and on that — Preserves the spatial inclusio and merism mapping exactly to the Greek structure.
  • v2: the tree of life — Preserves the refrain matching verses 14 and 19.
  • v3: will — Replaces archaic 'shall' with 'will' globally.
  • v3: will be no more — Preserves the future negative refrain matching verse 5.
  • v3: God — Consistently renders Theos as God following the divine-name map.
  • v4: his name on their foreheads — Maintains the source-language shift from singular name to plural foreheads.
  • v4: see his face — Translates the future indicative directly, noting that some traditions affirm this promise establishes the Beatific Vision as the ultimate happiness of the redeemed.
  • v5: night will be no more — Aligns the structural phrasing with the matching refrain in verse 3.
  • v5: will give them light — Translates the future active indicative verb cleanly in contemporary English.
  • v5: light... will give light — Preserves the cognate relationship between the noun and verb.
  • v5: into the ages of the ages — Preserves the specific definite-article pattern of the eternal idiom.
  • v5: Lord God — Consistently renders Kyrios as Lord and Theos as God following the divine-name map.
  • v6: spirits of the prophets — Adopts the well-attested critical text reading over the Textus Receptus.
  • v6: must happen soon — Modernizes phrasing while keeping the nuance of speed/imminence.
  • v6: show... must — Preserves the Greek wordplay and alliteration between deiksai and dei.
  • v6: Lord, the God — Consistently renders Kyrios as Lord and Theos as God following the divine-name map.
  • v7: Look — Replaces the archaic 'Behold' globally.
  • v7: am coming soon — Updates the adverb to reflect imminence, noting that some traditions draw specific conclusions that the repeated promises of Christ's swift return drive global missiology.
  • v8: hearing and seeing — Preserves the cognate and repetition of hearing and seeing matching the aorist phrase that follows.
  • v8: worship — Adopts the standard English term for reverent prostration, noting it is disputed among traditions whether this refusal demonstrates the theological distinction between absolute worship and permissible relative veneration.
  • v9: Look, do not do it! — Translates the abrupt interjection energetically without archaic pronouns.
  • v9: God — Consistently renders Theos as God following the divine-name map.
  • v10: Do not seal — Renders the negative aorist subjunctive command crisply without archaic inversion.
  • v11: do righteousness — Follows the critical text reading indicating action over the TR reading of state.
  • v11: be made holy — Accurately conveys the passive voice of the verb.
  • v11: unrighteous... filthy... righteous... holy — Preserves the fourfold parallel structure and cognate repetitions of the Greek participles and imperatives.
  • v12: my reward is — Supplies the implied verb for grammatical clarity in contemporary English.
  • v12: repay to each one as his work is — Translates the judgment rationale transparently, where some traditions draw the conclusion of an investigative judgment prior to the Second Coming.
  • v13: first and the last, the beginning and the end — Adopts the critical textual order while preserving the threefold paired titles forming a comprehensive totality inclusio.
  • v14: wash their robes — Adopts the critical reading based on widespread textual scholarship noting the scribal substitution from 'wash their robes'.
  • v14: robes — Retains the object of washing, leaving it disputed among traditions whether this blessing proves that active obedience and discipleship are necessary conditions for entering the heavenly city.
  • v14: Blessed are those — Translates the beatitude directly, noting it touches where some traditions draw the conclusion of the perpetual validity of the seventh-day Sabbath based on the variant reading of keeping the commandments.
  • v15: practices falsehood — Accurately represents the ongoing action of practicing.
  • v15: the dogs and the sorcerers — Preserves the repeated Greek definite articles for each category.
  • v16: sent — Utilizes the simple past to capture the aorist indicative cleanly.
  • v16: bright morning star — Flattens the sequential attributive adjectives smoothly into modern English.
  • v17: say, 'Come' — Renders the active indicative verb simply, leaving it disputed among traditions whether this demonstrates cooperative vocalization or functions as a literal public altar call.
  • v17: freely — Uses the traditional English adverb, leaving it disputed among traditions whether the invitation proves a cooperative human response of free will or emphasizes objective justification by grace alone.
  • v17: Spirit — Capitalizes to reflect the specific theological identification with the Holy Spirit noted as disputed among traditions regarding the cooperative evangelistic appeal.
  • v18: adds to them — Translates the conditional phrase directly, leaving it disputed among traditions whether this prohibition functions as a strict scriptural mandate forbidding human innovations in corporate worship.
  • v18: words of the prophecy of this book — Translates the phrase literally, noting that several traditions affirm this warning establishes the definitive closure of the biblical canon and material sufficiency of Scripture.
  • v18: adds to them... God will add to him — Preserves the cognate wordplay of the verb epitithēmi.
  • v18: God — Consistently renders Theos as God following the divine-name map.
  • v19: tree of life — Corrects the textual variant resulting from Latin back-translation in the Textus Receptus.
  • v19: part from the tree of life — Translates the partition literally, where some traditions draw the conclusion of conditional human immortality from access to the tree.
  • v19: takes away... will take away — Preserves the cognate wordplay of the verb aphaireō.
  • v19: God — Consistently renders Theos as God following the divine-name map.
  • v20: Yes, I am coming soon — Renders the particle 'nai' cleanly as an affirmative matching modern discourse.
  • v20: Lord — Consistently renders Kyrios as Lord following the divine-name map.
  • v21: with all of you — Accurately represents the supplied Greek construction of the critical text.
  • v21: Lord — Consistently renders Kyrios as Lord following the divine-name map.
Limites que vale a pena conhecer
  • 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.

Ver todo o processo passo a passo → · Gerado por IA em Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)