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Apocalipse 3

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

1And to the angel of the assembly in Sardis write: These things says the one who has the seven Spirits of God and the seven stars: I know your works, that you have a name that you live, and you are dead. 2Wake up, and strengthen the remaining things which were about to die; for I have not found your works completed before my God. 3Remember therefore how you have received and heard, and keep it, and repent. If therefore you do not keep watch, I will come upon you as a thief, and you will not know what hour I will come upon you. 4But you have a few names in Sardis who did not defile their garments, and they will walk with me in white, because they are worthy. 5The one who overcomes will thus be clothed in white garments, and I will never blot out his name from the book of life, and I will confess his name before my Father and before his angels. 6The one who has an ear, let him hear what the Spirit says to the assemblies. 7And to the angel of the assembly in Philadelphia write: These things says the holy one, the true one, the one who has the key of David, the one who opens and no one will shut it except the one who opens; and who shuts and no one opens: 8I know your works. Look, I have set before you an opened door, which no one is able to shut it; because you have a little power, and you kept my word, and you did not deny my name. 9Look, I will give some from the synagogue of Satan, of those who say that they themselves are Jews and they are not, but they lie—look, I will make them so that they will come and bow down before your feet and know that I have loved you. 10Because you kept the word of my endurance, I also will keep you from the hour of the trial that is about to come upon the whole inhabited world, to try those dwelling upon the earth. 11Look, I am coming quickly; hold fast what you have, so that no one takes your crown. 12The one who overcomes, I will make him a pillar in the temple of my God, and he will never go out from it anymore, and I will write upon him the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 13The one who has an ear, let him hear what the Spirit says to the assemblies. 14And to the angel of the assembly in Laodicea write: These things says the Amen, the faithful and true witness, the beginning of the creation of God: 15I know your works, that you are neither cold nor hot. I wish you were cold or hot. 16So, because you are lukewarm and neither hot nor cold, I am about to vomit you out of my mouth. 17Because you say, 'I am rich and have gotten wealth, and I have need of nothing,' and you do not know that you are the wretched and the pitiable, and poor and blind and naked, 18I counsel you to buy from me gold refined by fire so that you may be rich, and white garments so that you may clothe yourself, and that the shame of your nakedness may not be revealed, and eye salve to anoint your eyes so that you may see. 19As many as I love, I reprove and discipline. Be zealous therefore, and repent. 20Look, I stand at the door and I knock. If anyone hears my voice and opens the door, I will come in to him and I will dine with him, and he with me. 21The one who overcomes, I will give to him to sit with me on my throne, as I also overcame and sat down with my Father on his throne. 22The one who has an ear, let him hear what the Spirit says to the assemblies.

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No que as tradições concordam

Broadly, the promise that Christ will 'sup' with the believer is interpreted sacramentally as intimate communion through the reception of the Eucharist. The letters' practical and theological applications provoke significant dispute, including whether Laodicea's lukewarmness acts as a perpetual warning against nominalism and institutional complacency, and whether the promise to retain names in the book of life guarantees the eternal security of the elect or demonstrates conditional security and… Faça login para ler o consenso completo →

Aceito pela maioria, mas não por todas

  • The promise to 'sup' or dine with the believer is interpreted sacramentally as intimate communion through the reception of the Eucharist. (5 affirm)

Onde as tradições diferem

  • Christ's holding of the 'key of David' signifies His supreme mediatorial kingship and authority over salvation.

    catholic: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM

  • The discrete letters to the seven churches demonstrate the New Testament pattern of congregational autonomy without an intervening earthly hierarchy.

    catholic: DENY; baptist: AFFIRM; restorationist: AFFIRM

  • Sardis's spiritual death despite a reputation for life is interpreted typologically as a critique of state churches that lack the visible fruit of discipleship.

    anglican: QUALIFY; anabaptist: AFFIRM

  • The promise not to blot a name from the book of life guarantees the eternal security and perseverance of the elect.

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

  • The conditional promise not to blot a name from the book of life demonstrates the possibility of apostasy and conditional security.

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

  • The 'white garments' are typologically identified with the preservation of baptismal purity through penance and ascetic vigilance.

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

  • The 'white garments' symbolize the imputed righteousness of Christ received by faith alone.

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

  • The 'white garments' promised to the overcomer represent the future incorruptibility of the resurrected body in theosis.

    orthodox: AFFIRM; lutheran: DENY

  • The 'open door' set before Philadelphia is a providential enablement for local churches to engage in global missions and evangelism.

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

  • The promise to keep the faithful from the 'hour of trial' is a guarantee of a pre-tribulational physical rapture of the Church.

    reformed: DENY; pentecostal: AFFIRM; restorationist: DENY

  • The preservation from the 'hour of trial' signifies spiritual protection through worldly trials during the church age rather than a physical rapture.

    reformed: AFFIRM; pentecostal: DENY; restorationist: QUALIFY

  • The 'hour of trial' refers to impending historical Roman persecution rather than a distant futurist tribulation period.

    pentecostal: DENY; restorationist: AFFIRM

  • Laodicea's lukewarmness and false wealth are interpreted as a dangerous assimilation into worldly and imperial economic systems.

    lutheran: DENY; anabaptist: AFFIRM

  • The lukewarmness of Laodicea serves as a perpetual warning against nominalism, institutional complacency, and a lack of spiritual fervor.

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

  • The counsel to buy refined gold and eyesalve is applied to the believer's need for the purifying work and spiritual discernment of the Holy Spirit.

    methodist: QUALIFY; adventist: QUALIFY

  • Christ standing at the door and knocking demonstrates prevenient grace and a non-coercive divine invitation that requires a free, cooperative human response.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY; reformed: DENY; methodist: AFFIRM; anabaptist: AFFIRM

  • Christ knocking at the door signifies the operation of the external Word, through which the Holy Spirit solely creates faith without human free will.

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

  • Christ knocking at the door is a disciplinary call to covenant renewal for an apostatizing church rather than an evangelistic appeal to the unregenerate.

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

  • Christ knocking at the door is utilized as an urgent evangelistic appeal for individual sinners to undergo personal conversion.

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

Como cada tradição interpreta

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

Catholic

The final three letters to the seven assemblies of Asia Minor. Christ rebukes Sardis for spiritual death despite a living reputation (vv. 1-6), praises Philadelphia for its faithful endurance, promising them an open door and protection from coming trials (vv. 7-13), and issues a severe warning to Laodicea for its self-sufficient, lukewarm state (vv. 14-22). The chapter culminates in Christ's appeal to open the door to His knocking, promising intimate fellowship and a share in His throne to those who overcome. Reception: The Catholic communion, drawing on both Latin and Eastern traditions, reads this chapter as a profound exposition of grace, free will, sacramental life, and spiritual asceticism. Verse 20 ('Behold, I stand at the door, and knock') is a classical locus for the Catholic doctrine of cooperative grace. The Council of Trent's 'Decree on Justification' interprets Christ's knocking as prevenient grace—God's necessary first initiative—and the act of opening the door as the indispensable, free human cooperation with that grace. The subsequent promise ('I will... sup with him') is received sacramentally; Eastern commentators, such as Andrew of Caesarea in his 'Commentary on the Apocalypse', read this supper as the reception of the divine mysteries in the Eucharist. Furthermore, Andrew connects the promise of sitting on Christ's throne (v. 21) to the doctrine of theosis (deification), wherein the faithful are elevated to participate in Christ's own royal and divine life. The Latin scholastic tradition, notably Thomas Aquinas in the 'Summa Theologica', examines Laodicea's 'lukewarm' state (v. 16) as a manifestation of acedia (spiritual sloth), a failure of charity that renders the soul wretched despite material prosperity (v. 17). The traditional Vulgate and Douay-Rheims translation of verses 3 and 19 ('do penance') explicitly links Christ's call for reform to the Sacrament of Penance, necessary to restore the 'white garments' of baptismal grace (vv. 4-5, 18). Finally, Christ holding the 'key of David' (v. 7) is understood by commentators like Bede the Venerable (Explanation of the Apocalypse) as Christ's supreme, divine authority over the New Covenant Church, an authority which undergirds the Catholic understanding of the delegated keys given to the Petrine office.

Eastern Orthodox

The text presents apocalyptic prophetic decrees from the risen Christ to the assemblies in Sardis, Philadelphia, and Laodicea. Christ intimately knows and evaluates their spiritual states: Sardis has a false reputation of life but is spiritually dead; Philadelphia is faithful despite having little power, and is promised divine protection and permanence as a pillar in God's temple; Laodicea is wretchedly self-sufficient and lukewarm, threatened with being spat out of Christ's mouth unless they repent. The chapter closes with an invitation to open the door to Christ and a promise that the victorious will share in His heavenly throne. Reception: Eastern Orthodox reception heavily relies on the early Greek commentaries of Andrew of Caesarea and Oecumenius to navigate the Christological and anthropological depths of this chapter. Against Arian readings that sought to use Revelation 3:14 ('the beginning of the creation of God') to argue the Son was a created being, Andrew of Caesarea synthesized the patristic consensus to assert that 'beginning' (arche) here signifies the uncreated source, originator, and sovereign ruler of creation. Furthermore, Revelation 3:20 ('I stand at the door and knock') is a cornerstone text for the Orthodox doctrine of synergia (divine-human cooperation). Andrew emphasizes that Christ, though possessing all power, does not force entry into the human soul but waits for the exercise of human free will to open the door. Additionally, the 'white garments' promised to those who overcome (verses 4, 5, 18) are interpreted by Oecumenius as representing both the preservation of baptismal grace and the future incorruptibility of the resurrected body in the state of theosis.

Oriental Orthodox

In its immediate apocalyptic context, Christ speaks as the sovereign Lord of the Church, possessing the 'seven Spirits' and the 'key of David.' He addresses the spiritual conditions of three churches in Asia Minor: Sardis is rebuked for spiritual death despite a living reputation (vv. 1-3); Philadelphia is commended for endurance and promised protection, an open door, and eternal establishment in God's temple (vv. 7-12); and Laodicea is fiercely warned against self-sufficient lukewarmness, being urged to buy true spiritual riches and to open the door to Christ for intimate communion (vv. 14-21). Reception: Historically, while the Syriac and Armenian churches showed early hesitation regarding the canonical status of Revelation, the Coptic and Ethiopian traditions embraced it enthusiastically. In Oriental Orthodox reception, the chapter's Christological titles are read through a miaphysite framework safeguarding the absolute divinity of the incarnate Word. The title 'beginning of the creation of God' (v. 14) is emphatically understood not as Christ being a created being, but as His status as the uncreated Origin and active Source of all creation. Armenian commentators like Nerses of Lambron read the 'white garments' of Sardis (v. 4) typologically as the original purity of the baptismal robe, which the believer must maintain through vigilant asceticism and repentance. In the Copto-Arabic exegetical tradition, scholars like Ibn Katib al-Qaysar interpret Christ knocking at the door (v. 20) as a profound theological assertion of human free will cooperating with divine grace (synergy), emphasizing that God offers salvation but awaits the believer's active response to open the heart.

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O mesmo capítulo em 7 traduções de domínio público.

WEB · World English Bible

1“And to the angel of the assembly in Sardis write: “He who has the seven Spirits of God and the seven stars says these things: “I know your works, that you have a reputation of being alive, but you are dead. 2Wake up and strengthen the things that remain, which you were about to throw away, for I have found no works of yours perfected before my God. 3Remember therefore how you have received and heard. Keep it and repent. If therefore you won’t watch, I will come as a thief, and you won’t know what hour I will come upon you. 4Nevertheless you have a few names in Sardis that didn’t defile their garments. They will walk with me in white, for they are worthy. 5He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels. 6He who has an ear, let him hear what the Spirit says to the assemblies. 7“To the angel of the assembly in Philadelphia write: “He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and who shuts and no one opens, says these things: 8“I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn’t deny my name. 9Behold, I make some of the synagogue of Satan, of those who say they are Jews, and they are not, but lie—behold, I will make them to come and worship before your feet, and to know that I have loved you. 10Because you kept my command to endure, I also will keep you from the hour of testing which is to come on the whole world, to test those who dwell on the earth. 11I am coming quickly! Hold firmly that which you have, so that no one takes your crown. 12He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 13He who has an ear, let him hear what the Spirit says to the assemblies. 14“To the angel of the assembly in Laodicea write: “The Amen, the Faithful and True Witness, the Beginning of God’s creation, says these things: 15“I know your works, that you are neither cold nor hot. I wish you were cold or hot. 16So, because you are lukewarm, and neither hot nor cold, I will vomit you out of my mouth. 17Because you say, ‘I am rich, and have gotten riches, and have need of nothing,’ and don’t know that you are the wretched one, miserable, poor, blind, and naked; 18I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. 19As many as I love, I reprove and chasten. Be zealous therefore, and repent. 20Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and will dine with him, and he with me. 21He who overcomes, I will give to him to sit down with me on my throne, as I also overcame and sat down with my Father on his throne. 22He who has an ear, let him hear what the Spirit says to the assemblies.”

KJV · King James Version

1And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. 6He that hath an ear, let him hear what the Spirit saith unto the churches. 7And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 9Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. 13He that hath an ear, let him hear what the Spirit saith unto the churches. 14And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; 15I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 18I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. 19As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. 21To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22He that hath an ear, let him hear what the Spirit saith unto the churches.

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Diferenças que mudam o sentido (63)
  • v1 [lexical]: (vv 1, 7) translation of the term for the gathered believers ('assembly' vs 'church') — “assembly” (WEB, YLT, DARBY) vs “church in” (KJV, ASV, WEBSTER) vs “of” (DRC)
  • v1 [grammatical]: (vv 1, 6, 7, 13, 22) relative pronoun and verb aspect ('that hath' vs 'who has' vs 'who is having') — “that hath” (KJV, ASV, WEBSTER, DRC) vs “who has” (WEB) vs “who is having” (YLT) vs “has” (DARBY)
  • v1 [grammatical]: (vv 1, 8, 15) pronoun form and verb tense ('know thy' vs 'your' vs 'have known') — “know thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “have known” (YLT)
  • v2 [lexical]: phrasing of the command to be alert ('Be watchful' vs 'Wake up' vs 'become watching') — “Be watchful” (KJV, DARBY, WEBSTER, DRC) vs “Wake up” (WEB) vs “thou” (ASV) vs “become watching” (YLT)
  • v2 [lexical]: word choice for reinforcing ('strengthen' vs 'establish') — “strengthen” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “establish” (ASV)
  • v2 [lexical]: translation of the impending loss ('die' vs 'throw away') — “die” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “throw away” (WEB)
  • v2 [grammatical]: phrasing of the negative verb phrase for finding works ('have not found thy' vs 'no' vs 'find') — “have not found thy” (KJV, YLT, DARBY, WEBSTER) vs “no” (WEB, ASV) vs “find” (DRC)
  • v2 [lexical]: word choice for works lacking completion ('perfect' vs 'perfected' vs 'fulfilled' vs 'complete') — “perfect” (KJV, WEBSTER) vs “of yours perfected” (WEB) vs “of thine perfected” (ASV) vs “fulfilled” (YLT) vs “complete” (DARBY) vs “full” (DRC)
  • v3 [grammatical]: phrasing of the command to hold fast what was heard ('Keep it' vs 'heard and hold fast' vs 'be keeping' vs 'observe') — “Keep it” (WEB, DARBY) vs “heard and hold fast” (KJV, WEBSTER) vs “didst hear keep it” (ASV) vs “be keeping” (YLT) vs “observe” (DRC)
  • v3 [interpretive]: (vv 3, 19) translation of the command to change ('repent' vs 'reform' vs 'do penance') — “repent” (WEB, KJV, ASV, DARBY, WEBSTER) vs “reform” (YLT) vs “do penance” (DRC)
  • v3 [grammatical]: phrasing of the conditional future ('therefore thou shalt not' vs 'you won’t' vs 'then mayest') — “therefore thou shalt not” (KJV, ASV, DARBY, WEBSTER) vs “you won’t” (WEB) vs “then mayest” (YLT) vs “then” (DRC)
  • v3 [grammatical]: phrasing of the negative future construction ('thou shalt not' vs 'you won’t' vs 'mayest') — “thou shalt not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you won’t” (WEB) vs “mayest” (YLT)
  • v3 [grammatical]: choice of modal verb ('will' vs 'shall') — “will” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “shall” (DARBY)
  • v3 [grammatical]: preposition and pronoun phrasing ('upon thee' vs 'you' vs 'to') — “upon thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “to” (DRC)
  • v4 [grammatical]: conjunction and transitional phrasing ('Thou hast' vs 'But' vs 'Nevertheless you have') — “Thou hast” (KJV, YLT, WEBSTER) vs “But” (ASV, DARBY, DRC) vs “Nevertheless you have” (WEB)
  • v4 [grammatical]: relative pronoun and tense for the negative action ('which have not defiled' vs 'that didn’t defile' vs 'who did defile') — “which have not defiled” (KJV, DARBY, WEBSTER, DRC) vs “that didn’t defile” (WEB) vs “that did defile” (ASV) vs “who did defile” (YLT)
  • v4 [grammatical]: choice of modal verb ('shall' vs 'will') — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v4 [lexical]: causal conjunction ('for' vs 'because') — “for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY, DRC)
  • v5 [lexical]: word choice for being dressed ('clothed' vs 'arrayed') — “clothed” (KJV, DARBY, WEBSTER, DRC) vs “arrayed” (WEB, ASV, YLT)
  • v5 [lexical]: word choice for clothing ('garments' vs 'raiment') — “garments” (WEB, ASV, YLT, DARBY, DRC) vs “raiment” (KJV, WEBSTER)
  • v5 [lexical]: degree and phrasing of the negation ('not' vs 'in no way' vs 'in no wise') — “not” (KJV, YLT, DARBY, WEBSTER, DRC) vs “in no way” (WEB) vs “in no wise” (ASV)
  • v5 [grammatical]: conjunction phrasing ('and' vs 'but I') — “and” (WEB, ASV, YLT, DARBY, DRC) vs “but I” (KJV, WEBSTER)
  • v6 [grammatical]: (vv 6, 13, 22) inclusion of the verb in the address ('to' vs 'says to' vs 'saith unto') — “to” (ASV, YLT, WEBSTER, DRC) vs “says to” (WEB, DARBY) vs “saith unto” (KJV)
  • v6 [lexical]: (vv 6, 13, 22) translation of the term for the gathered believers ('churches' vs 'assemblies') — “churches” (KJV, ASV, WEBSTER, DRC) vs “assemblies” (WEB, YLT, DARBY)
  • v7 [grammatical]: phrasing of the substantive adjective ('he that is' vs 'who' vs 'the One') — “he that is” (KJV, ASV, WEBSTER) vs “who” (WEB, YLT) vs “the” (DARBY) vs “One and the” (DRC)
  • v7 [grammatical]: relative pronoun and verb tense ('that openeth' vs 'who opens' vs 'who is opening') — “that openeth” (KJV, ASV, WEBSTER, DRC) vs “who opens” (WEB, DARBY) vs “who is opening” (YLT)
  • v8 [lexical]: verb choice for providing the open door ('set' vs 'given') — “set” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “given” (DRC)
  • v8 [grammatical]: phrasing of the object and modifiers ('a' vs 'thee an open' vs 'you' vs 'opened') — “a” (ASV, YLT, DRC) vs “thee an open” (KJV, WEBSTER) vs “you” (WEB) vs “opened” (DARBY)
  • v8 [grammatical]: causal conjunction phrasing ('because' vs 'it for thou hast' vs 'that you have') — “because” (YLT, DARBY, DRC) vs “it for thou hast” (KJV, WEBSTER) vs “that you have” (WEB) vs “that” (ASV)
  • v8 [lexical]: word choice for ability/might ('power' vs 'strength') — “power” (WEB, ASV, YLT, DARBY) vs “strength” (KJV, WEBSTER, DRC)
  • v8 [grammatical]: verb tense/aspect for the denial ('hast not denied' vs 'didst deny' vs 'didn’t deny') — “hast not denied” (KJV, DARBY, WEBSTER, DRC) vs “didst deny” (ASV, YLT) vs “didn’t deny” (WEB)
  • v9 [grammatical]: phrasing of the complement clause ('make them to' vs 'that they may' vs 'cause that they shall') — “make them to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that they may” (YLT) vs “cause that they shall” (DARBY)
  • v9 [lexical]: word choice for reverence/prostration ('worship' vs 'bow' vs 'do homage' vs 'adore') — “worship” (WEB, KJV, ASV, WEBSTER) vs “bow” (YLT) vs “shall do homage” (DARBY) vs “adore” (DRC)
  • v9 [grammatical]: choice of auxiliary verb ('to' vs 'may' vs 'shall') — “to” (WEB, KJV, ASV, WEBSTER) vs “may” (YLT) vs “shall” (DARBY) vs “they shall” (DRC)
  • v10 [interpretive]: translation of the enduring quality ('patience' vs 'command to endure' vs 'endurance') — “patience” (KJV, ASV, DARBY, WEBSTER, DRC) vs “command to endure” (WEB) vs “endurance” (YLT)
  • v10 [grammatical]: preposition choice ('from' vs 'out of') — “thee from” (KJV, ASV, YLT, WEBSTER, DRC) vs “you” (WEB) vs “out of” (DARBY)
  • v11 [grammatical]: verb tense for the arrival ('come' vs 'am coming') — “come” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am coming” (WEB)
  • v11 [grammatical]: pronoun and phrasing of someone seizing the crown ('man take thy' vs 'one takes your' vs 'one may receive') — “man take thy” (KJV, WEBSTER, DRC) vs “one” (ASV, DARBY) vs “one takes your” (WEB) vs “one may receive” (YLT)
  • v12 [grammatical]: substantive participle phrasing ('Him that overcometh will' vs 'He who overcomes' vs 'He who is overcoming') — “Him that overcometh will” (KJV, WEBSTER) vs “He who overcomes” (WEB) vs “He” (ASV) vs “He who is overcoming” (YLT) vs “He overcomes him” (DARBY) vs “He shall overcome” (DRC)
  • v12 [grammatical]: choice of modal verb/negation ('shall' vs 'will' vs 'may not') — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “may not” (YLT)
  • v12 [grammatical]: phrasing of the negative departure ('no' vs 'out' vs 'out from there' vs 'out thence') — “no” (KJV, DARBY) vs “out” (WEBSTER, DRC) vs “out from there” (WEB) vs “out thence” (ASV) vs “any” (YLT)
  • v12 [grammatical]: article vs relative clause ('the' vs 'which is') — “the” (WEB, ASV, YLT, DARBY, DRC) vs “which is” (KJV, WEBSTER)
  • v12 [grammatical]: verb tense/aspect for descending ('which cometh' vs 'comes' vs 'that doth come') — “which cometh” (KJV, ASV, WEBSTER, DRC) vs “comes” (WEB, DARBY) vs “that doth come” (YLT)
  • v14 [lexical]: phrasing of the location ('assembly in Laodicea' vs 'church of the Laodiceans') — “assembly in Laodicea” (WEB, DARBY) vs “church of the Laodiceans” (KJV, WEBSTER) vs “in Laodicea” (ASV) vs “assembly” (YLT) vs “Laodicea” (DRC)
  • v14 [grammatical]: genitive vs possessive phrasing ('the' vs 'God’s') — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
  • v14 [grammatical]: phrasing of the trailing statement ('of God' vs 'says these things') — “of God” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “says these things” (WEB)
  • v15 [stylistic]: archaic vs modern phrasing of desire ('would thou wert' vs 'wish you were') — “would thou wert” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “wish you were” (WEB)
  • v16 [lexical]: word choice for rejecting from the mouth ('vomit' vs 'spue' vs 'spew') — “vomit you” (WEB) vs “will spue thee” (KJV) vs “spew” (ASV) vs “am about to vomit” (YLT) vs “am about to” (DARBY) vs “vomit” (WEBSTER) vs “begin to vomit” (DRC)
  • v17 [lexical]: phrasing of accumulating wealth ('have gotten riches' vs 'increased with goods' vs 'have grown rich' vs 'made wealthy') — “have gotten riches” (WEB, ASV) vs “increased with goods” (KJV, WEBSTER) vs “have grown rich” (YLT) vs “am grown rich” (DARBY) vs “made wealthy” (DRC)
  • v17 [grammatical]: verb structure for lack of knowledge ('knowest not' vs 'don’t know' vs 'hast known') — “knowest not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t know” (WEB) vs “hast known” (YLT)
  • v17 [grammatical]: pronoun and article phrasing ('thou art' vs 'the' vs 'you are the') — “thou art” (KJV, WEBSTER, DRC) vs “the” (ASV, YLT, DARBY) vs “you are the” (WEB)
  • v18 [grammatical]: preposition choice ('of' vs 'from') — “of” (KJV, ASV, DARBY, WEBSTER, DRC) vs “from” (WEB, YLT)
  • v18 [grammatical]: verb phrase structure ('thou mayest be' vs 'you may become' vs 'become' vs 'made') — “thou mayest be” (KJV, YLT, DARBY, WEBSTER) vs “you may become” (WEB) vs “become” (ASV) vs “made” (DRC)
  • v18 [grammatical]: choice of auxiliary verb ('may' vs 'do' vs 'be') — “may” (WEB, YLT, DARBY, WEBSTER, DRC) vs “do” (KJV) vs “be” (ASV)
  • v18 [lexical]: word choice for exposure ('appear' vs 'be revealed' vs 'made manifest') — “appear” (KJV, WEBSTER, DRC) vs “be revealed” (WEB) vs “made manifest” (ASV) vs “be manifest” (YLT) vs “be made manifest” (DARBY)
  • v19 [grammatical]: phrasing of the objects of love/rebuke ('As many' vs 'I rebuke and discipline' vs 'Such') — “As many” (WEB, KJV, ASV, YLT, WEBSTER) vs “I rebuke and discipline” (DARBY) vs “Such” (DRC)
  • v20 [lexical]: word choice for the entrance ('door' vs 'gate') — “door” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “gate” (DRC)
  • v20 [grammatical]: verb aspect for knocking ('knock' vs 'I' vs 'am knocking') — “knock” (WEB, KJV, ASV, WEBSTER, DRC) vs “I” (YLT) vs “am knocking” (DARBY)
  • v20 [grammatical]: conditional pronoun phrasing ('any man hear' vs 'shall' vs 'anyone hears' vs 'one may') — “any man hear” (KJV, ASV) vs “shall” (WEBSTER, DRC) vs “anyone hears” (WEB) vs “one may” (YLT) vs “one” (DARBY)
  • v20 [grammatical]: verb inflection ('open' vs 'opens' vs 'may' vs 'to me') — “open” (KJV, ASV, DARBY, WEBSTER) vs “opens” (WEB) vs “may” (YLT) vs “to me” (DRC)
  • v21 [grammatical]: preposition choice ('in' vs 'on') — “in” (KJV, ASV, YLT, DARBY, DRC) vs “on” (WEB, WEBSTER)
  • v21 [grammatical]: verb tense ('overcame' vs 'have overcome' vs 'did overcome') — “overcame” (WEB, KJV, ASV, WEBSTER) vs “have overcome” (DARBY, DRC) vs “did overcome” (YLT)
  • v21 [grammatical]: verb tense and voice ('am set' vs 'sat' vs 'did sit' vs 'have sat') — “am set” (KJV, WEBSTER, DRC) vs “sat” (WEB, ASV) vs “did sit” (YLT) vs “have sat” (DARBY)

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Texto original. Greek (TAGNT, public-domain critical text). Public-domain Greek New Testament text (Critical Text tradition, e.g., NA28/UBS5/SBLGNT style).

Nomes divinos: Theos (God).

Também consultadas, mas não contadas no consenso

Academic textual-historical analysis

The chapter contains the final three of seven prophetic messages directed to the assemblies in Sardis, Philadelphia, and Laodicea. Each follows a structured literary formula: an address to the angel, a christological self-designation drawn from the introductory vision, an assessment of the community's condition ('I know your works'), a command or warning, and an eschatological promise to the one who overcomes. In Sardis (3:1-6), the community is declared spiritually dead despite a living reputation, threatened with sudden, unpredictable judgment ('as a thief', v. 3), and promised white garments and retention in the book of life for the worthy few (vv. 4-5). In Philadelphia (3:7-13), the speaker holds the 'key of David' (v. 7), promises vindication by making those falsely claiming to be Jews ('synagogue of Satan', v. 9) bow before them, and offers eschatological protection (v. 10) alongside permanent status as an inscribed pillar in the new Jerusalem (v. 12). In Laodicea (3:14-22), the community's self-assessed wealth is contrasted with its profound spiritual poverty (vv. 15-17). The speaker threatens to vomit them out for being 'lukewarm' and offers divine alternatives to their material wealth: refined gold, white garments, and eye salve (v. 18), culminating in an invitation to share a meal (v. 20) and a throne (v. 21).

Jewish interpretation

The chapter addresses the assemblies in Sardis, Philadelphia, and Laodicea, urging them to vigilance and repentance. The text employs specific titles and concepts, including 'the book of life' (verse 5), 'the key of David' (verse 7), and 'the new Jerusalem' (verse 12). In the address to Philadelphia, the text describes an opposing group as the 'synagogue of Satan,' specifying them as people who 'say they are Jews, and they are not, but do lie' (verse 9).

Latter-day Saint

In its immediate context, Revelation 3 contains the final three of seven prophetic messages dictated by the resurrected Jesus to the churches in the Roman province of Asia. He rebukes Sardis for having a reputation of life while being spiritually dead, commends Philadelphia for keeping His word and promises them protection from coming trials, and severely warns Laodicea for being 'lukewarm' and spiritually blind despite their material wealth. Through each message, Christ offers specific, escalating promises of divine intimacy, protection, and shared eternal dominion to 'him that overcometh.'

Jehovah's Witnesses

In the immediate literary setting, the glorified Jesus dictates messages to the congregations of Sardis, Philadelphia, and Laodicea. He assesses their spiritual state, rebuking Sardis for being spiritually dead despite a reputation of life, praising Philadelphia for faithful endurance despite little power, and severely warning Laodicea for being lukewarm and materialistic. To each, Jesus introduces himself with specific titles and offers profound eschatological rewards to those who 'overcome' or conquer.

Escolhas de tradução feitas pela NCB (60)
  • v1: assembly — Directly translates ekklesia as a gathered community without anachronistic institutional overtones.
  • v1: the one who has — Accurately reflects the syntax of the substantival articular participle in contemporary English.
  • v1: the seven Spirits... and the seven stars — Preserves the definite-article symmetry present in the source text.
  • v1: works... name — Maintains the literal Greek terminology and preserves the source-text number shift from plural works to singular name.
  • v1: God — Translates the divine name Theos consistently.
  • v2: Wake up — Contemporary English equivalent for the imperative indicating sudden alertness and rising.
  • v2: strengthen — Accurately conveys the sense of reinforcing or propping up something failing.
  • v2: the remaining things which — Translates the neuter plural substantival adjective pattern precisely.
  • v2: die — Direct translation of the aorist active infinitive apothanein.
  • v2: completed — Reflects the cognate perfect passive participle pepleromena, indicating being brought to fullness.
  • v3: therefore twice — Preserves the dual usage of the illative particle oun for logical pacing in both the command and the threat.
  • v3: you have received and heard, and keep it, and repent — Captures the rhythmic pacing and sequential string of verbs linking receiving and keeping.
  • v3: repent — Accurately conveys the internal turn of metanoeo without leaning into outward ecclesiastical discipline.
  • v3: do not keep watch — Renders the negative subjunctive conditional in natural contemporary phrasing.
  • v3: I will come upon you... I will come upon you — Preserves the exact symmetrical repetition of the threat structure in the Greek text.
  • v4: But you have — Translates the strong adversative alla opening the clause.
  • v4: names... who did not defile — Accurately reflects the plural noun matching the plural relative pronoun and governing the plural verb in the source text.
  • v4: in white — Preserves the prepositional phrase en leukois, maintaining the motif repetition anticipating verses 5 and 18.
  • v5: The one who overcomes — Reflects the substantival participle accurately in contemporary English.
  • v5: clothed — Clear and standard contemporary rendering of the passive peribaleitai.
  • v5: garments — Standard contemporary English, rejecting the archaic 'raiment'.
  • v5: never — Captures the emphatic double negative construction ou me without resorting to archaic phrasing.
  • v5: his name... his name — Preserves the explicit repetition of to onoma autou.
  • v5: before my Father and before his angels — Maintains the spatial inclusio and unpunctuated parallel repetition of enopion.
  • v7: the holy one, the true one, the one who has — Translates the emphatic articular series exactly.
  • v7: the one who opens and no one will shut it except the one who opens; and who shuts and no one opens — Incorporates the specific text-critical expansion physically present in the provided source-language basis.
  • v8: Look — Replaces the archaic 'Behold' while preserving the Greek interjection idou.
  • v8: set — Standard idiomatic English translation for establishing an opportunity or placing a door before someone.
  • v8: opened door — Captures the perfect passive participle aspect of having been opened and remaining open.
  • v8: which no one is able to shut it — Preserves the pleonastic relative-demonstrative structural pattern of the Greek syntax.
  • v8: power — Standard rendering of dynamin in contemporary English.
  • v8: you kept my word, and you did not deny my name — Preserves the explicit tri-colon structure connected by the coordinating conjunction kai.
  • v9: Look... look — Updates archaic vocabulary while maintaining the structural inclusio bounded by repeated interjections.
  • v9: make them so that they will — Accurately translates the verb followed by a hina purpose/result clause.
  • v9: bow down — Represents the physical action of proskynesousin matching submission at one's feet without implying divine worship.
  • v10: endurance — Translates the active, persistent quality of hypomonēs accurately.
  • v10: kept... keep / trial... to try — Preserves the structural cognate verb pairs and root repetitions found in the source text.
  • v11: am coming — Accurately reflects the ongoing or imminent present tense verb.
  • v11: what you have — Directly translates the substantival relative clause in contemporary English.
  • v12: God... God... God... God — Preserves the extreme rhetorical repetition of the divine name genitive structure.
  • v12: name... name... name — Preserves the explicit threefold repetition of the object in the source text.
  • v12: never go out from it anymore — Captures the emphatic double negative paired with the temporal adverb.
  • v12: the new Jerusalem, which comes down — Accurate grammatical phrasing of the appositional noun phrase followed by an articular participle.
  • v14: assembly in Laodicea — Translates the prepositional phrase structure modifying the assembly literally.
  • v14: the Amen, the faithful and true witness, the beginning — Preserves the rigid articular sequence establishing the Christological titles.
  • v15: neither cold nor hot — Preserves the antithetical pairing exactly as ordered in the text.
  • v15: I wish you were — Contemporary English translation of the unfulfilled wish particle ophelon.
  • v16: neither hot nor cold — Preserves the intentional chiastic inversion of the temperature order from verse 15.
  • v16: vomit — Contemporary standard English for the graphic physical rejection verb emesai.
  • v17: rich and have gotten wealth — Maintains the figura etymologica pairing the adjective and its cognate perfect verb.
  • v17: the wretched and the pitiable, and poor and blind and naked — Accurately reflects the definite article distribution shifting from the first two articular adjectives to three anarthrous ones.
  • v18: from — Provides a clearer, contemporary preposition indicating the source of a purchase.
  • v18: gold refined by fire — Reflects the literal redundancy and figure of speech pepyromenon ek pyros.
  • v18: so that... so that... so that — Highlights the threefold purpose clause repetition explicitly in English syntax.
  • v19: As many as — Directly translates the plural quantitative relative pronoun hosous.
  • v19: reprove and discipline — Contemporary standard vocabulary for confronting fault and administering formative training.
  • v19: Be zealous therefore, and repent — Preserves the number shift to singular imperatives and traces the etymological play rooted in heat.
  • v20: I knock — Provides the correct present continuous aspect adjacent to the perfect standing position.
  • v20: I will dine with him, and he with me — Preserves the distinct chiastic reciprocity of intimate fellowship without falling into archaic phrasing.
  • v21: with me on my throne... with my Father on his throne — Preserves the precise spatial parallelism of co-enthronement establishing the promise.
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)