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约翰一书 2

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

1My little children, I write these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2and he is the propitiation for our sins; and not for ours only, but also for the whole world. 3And by this we know that we have known him, if we keep his commandments. 4The one saying, “I have known him,” and not keeping his commandments, is a liar, and the truth is not in him; 5but whoever keeps his word, truly in this one the love of God has been perfected. By this we know that we are in him: 6the one saying he remains in him ought himself also to walk just as he walked. 7Beloved, I write no new commandment to you, but an old commandment which you had from the beginning; the old commandment is the word which you heard from the beginning. 8Again, a new commandment I write to you, which is true in him and in you, because the darkness is passing away and the true light already shines. 9The one saying he is in the light and hating his brother is in the darkness until now. 10The one loving his brother remains in the light, and there is no cause for stumbling in him. 11But the one hating his brother is in the darkness, and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes. 12I write to you, little children, because your sins have been forgiven you for his name's sake. 13I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. 14I wrote to you, fathers, because you have known him who is from the beginning. I wrote to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 15Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him; 16because all that is in the world—the desire of the flesh, and the desire of the eyes, and the arrogance of life—is not from the Father, but is from the world. 17And the world is passing away, and its desire; but the one doing the will of God remains forever. 18Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; by this we know that it is the last hour. 19They went out from us, but they were not of us; for if they had been of us, they would have remained with us; but they went out, so that they might be revealed that they are not all of us. 20And you have an anointing from the Holy One, and you all know. 21I did not write to you because you do not know the truth, but because you know it, and because no lie is of the truth. 22Who is the liar but the one denying that Jesus is the Christ? This is the antichrist, the one denying the Father and the Son. 23Everyone denying the Son does not have the Father either; the one confessing the Son has the Father also. 24As for you, let what you heard from the beginning remain in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father. 25And this is the promise which he promised us: the eternal life. 26These things I have written to you concerning those leading you astray. 27And as for you, the anointing which you received from him remains in you, and you have no need for anyone to teach you; but as his anointing teaches you concerning all things, and is true and is not a lie, and just as it taught you, remain in him. 28And now, little children, remain in him, so that if he appears, we may have boldness and not be ashamed before him at his coming. 29If you know that he is righteous, you know that everyone doing righteousness has been born of him.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 约翰一书 2 →

各传统一致认同之处

Several traditions emphasize that denying the Son poses an absolute barrier to possessing the Father, and some families note that the lust of the flesh, the lust of the eyes, and the pride of life constitute a comprehensive tripartite taxonomy of human sin. However, the chapter's theology of salvation and obedience is heavily disputed; traditions are divided over whether Christ's propitiation for the whole world establishes a universal atonement or refers exclusively to the elect, just as they… 登录以阅读 完整共识 →

各传统的分歧之处

  • Christ is the propitiation for the whole world, establishing a universal atonement available to all humanity.

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

  • The phrase 'the whole world' refers exclusively to the elect gathered globally from all nations, preserving definite atonement.

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

  • Christ's role as Advocate provides believers with objective assurance of complete pardon following confession of sin.

    anglican: AFFIRM; lutheran: AFFIRM; methodist: QUALIFY

  • Keeping the commandments is the inevitable fruit and epistemological evidence of saving faith, rather than its cause.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; anabaptist: DENY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY

  • Obedience to God's commands is a condition of saving faith and fellowship with God, refuting justification by faith alone.

    lutheran: DENY; reformed: DENY; anabaptist: AFFIRM; restorationist: AFFIRM

  • The command not to love the world requires believers to separate from worldly entertainments, adornments, and secular lifestyle customs.

    anglican: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The injunction against loving the world is a call to internal spiritual purification from the passions rather than a rejection of material creation.

    orthodox: AFFIRM; anabaptist: QUALIFY

  • The departure of the antichrists reveals that those who apostatize were never genuinely regenerated, demonstrating the perseverance of the saints.

    reformed: AFFIRM; baptist: AFFIRM; restorationist: DENY

  • The phrase 'they went out from us' describes genuine believers who voluntarily chose to apostatize, refuting the impossibility of falling from grace.

    reformed: DENY; baptist: DENY; restorationist: AFFIRM

  • The anointing from the Holy One refers to the objective, sacramental impartation of the Holy Spirit.

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

  • The anointing represents the sensus fidei of the whole Church, preventing the universal body of believers from erring.

    catholic: AFFIRM; restorationist: DENY

  • The anointing equips every individual believer with direct apprehension of spiritual truth, removing the need for a mediating human hierarchy.

    catholic: DENY; baptist: AFFIRM; restorationist: DENY

  • The anointing refers cessationistically to first-century miraculous spiritual endowments that have been superseded by the completed New Testament.

    catholic: DENY; oriental-orthodox: DENY; pentecostal: DENY; restorationist: AFFIRM

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

The Johannine author writes to a community facing internal rupture and the departure of false teachers, labeled here as 'antichrists'. The text establishes a stark binary framework: light versus darkness, love of the Father versus love of the world, and keeping the commandments versus walking in sin. The author reassures the faithful that they already possess the truth through an 'anointing' from the Holy One, that their sins are forgiven, and that when they do sin, Jesus Christ serves as their righteous advocate and atoning sacrifice. Reception: Catholic tradition receives this chapter as a cornerstone for ecclesiology, moral theology, and sacramental theology. Regarding salvation, the Council of Trent's 'Decree on Justification' invokes verse 2 to teach that Christ is the propitiation for the sins of the entire world, emphasizing universal atonement even though not all accept this saving grace. Augustine, in his 'Tractates on the Epistle of John', wields verse 2 against the Donatists to prove the Church's universality, arguing that the Church cannot be restricted to one region. Augustine also reads the departure of the antichrists (verse 19) as the definitive mark of schismatics who lack the unifying bond of charity. In moral theology, Thomas Aquinas's 'Summa Theologica' systematizes the roots of all actual sin around the threefold concupiscence of verse 16: the lust of the flesh, the lust of the eyes, and the pride of life. The 'anointing from the Holy One' (verses 20 and 27) carries profound ecclesial and sacramental weight. The Second Vatican Council ('Lumen Gentium') cites verse 20 to articulate the concept of the sensus fidei—the supernatural appreciation of faith shared by the whole people of God, which prevents the universal body of believers from erring. In the Eastern Catholic tradition, this unction is heavily emphasized sacramentally; Nicholas Cabasilas ('The Life in Christ') links this anointing directly to the Mystery of Chrismation, through which the believer receives the Holy Spirit and the spiritual senses required to know the truth.

Eastern Orthodox

The author writes to exhort the community to a life of holiness and active love for the brethren, reassuring them that Jesus is the righteous advocate and the propitiation for the sins of the whole world (verses 1-2). True knowledge of God is demonstrated practically by keeping His commandments and walking as Christ walked (verses 3-6). The text creates a stark dichotomy between light and darkness, determined by whether one loves or hates their brother (verses 9-11). The author warns against loving the passing 'world,' which is defined by the lust of the flesh, the lust of the eyes, and the pride of life (verses 15-17). Addressing a community crisis, the author points to the 'last hour' and the departure of 'antichrists' who deny that Jesus is the Christ, reassuring the faithful that their 'anointing' from the Holy One preserves them in the truth (verses 18-27). Reception: Orthodox reception emphasizes the sacramental, ascetical, and ecclesiological realities embedded in this text. The 'anointing' (chrisma) in verses 20 and 27 is read not merely as a metaphor for intellectual illumination, but as the objective, sacramental gift of the Holy Spirit. Cyril of Jerusalem, in his 'Mystagogical Catecheses,' identifies this unction as the seal of the Holy Spirit given to believers, mirroring Christ's own anointing. Ascetically, verse 16 serves as a foundational text for Orthodox spiritual psychology. Maximus the Confessor, in his 'Four Hundred Chapters on Love,' uses the 'lust of the flesh, the lust of the eyes, and the pride of life' as the definitive taxonomy of the passions—the roots of all sinful thoughts (gluttony/lust, avarice, and vainglory) that the believer must conquer to achieve dispassion (apatheia) and perfect love. Ecclesiologically, verse 19 ('they went out from us') is central to the Orthodox understanding of church unity and heresy; Irenaeus of Lyons invoked this passage in 'Against Heresies' to prove that those who deny the apostolic faith regarding the incarnate Son sever themselves from the visible communion of the Church.

Oriental Orthodox

The author addresses a Christian community fractured by secessionists ('they went out from us') whom he labels antichrists. He exhorts the remaining believers to abide in the truth they have known from the beginning, reassuring them that their 'anointing from the Holy One' grants them discernment. The chapter tightly binds ethical obedience to theological truth: knowing God requires keeping His commandments, loving one's brother (dwelling in the light), and firmly rejecting the transient lusts and pride of the present world. Reception: The Oriental Orthodox tradition receives this chapter as a profound integration of Trinitarian theology, unitive Christology, and pneumatology. The miaphysite Fathers heavily utilized verses 22-23 to defend the absolute unity of the Godhead and the Incarnation. Athanasius of Alexandria deployed verse 23 against early heresies, arguing that any diminishment of the eternal Son inherently severs a person from the Father, making it impossible to possess God while possessing a defective Christology. Furthermore, the "anointing" (verses 20, 27) is read not merely as a metaphor for spiritual enlightenment, but as the literal impartation of the Holy Spirit grounded in the Incarnation. Cyril of Alexandria emphasized that believers receive this anointing solely because the eternal Word, having become fully human without ceasing to be God, first received the Spirit in His own united flesh in order to mediate it to humanity.

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所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

1My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 3This is how we know that we know him: if we keep his commandments. 4One who says, “I know him,” and doesn’t keep his commandments, is a liar, and the truth isn’t in him. 5But God’s love has most certainly been perfected in whoever keeps his word. This is how we know that we are in him: 6he who says he remains in him ought himself also to walk just like he walked. 7Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 8Again, I write a new commandment to you, which is true in him and in you, because the darkness is passing away and the true light already shines. 9He who says he is in the light and hates his brother is in the darkness even until now. 10He who loves his brother remains in the light, and there is no occasion for stumbling in him. 11But he who hates his brother is in the darkness, and walks in the darkness, and doesn’t know where he is going, because the darkness has blinded his eyes. 12I write to you, little children, because your sins are forgiven you for his name’s sake. 13I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 14I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 15Don’t love the world or the things that are in the world. If anyone loves the world, the Father’s love isn’t in him. 16For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—isn’t the Father’s, but is the world’s. 17The world is passing away with its lusts, but he who does God’s will remains forever. 18Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the final hour. 19They went out from us, but they didn’t belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 20You have an anointing from the Holy One, and you all have knowledge. 21I have not written to you because you don’t know the truth, but because you know it, and because no lie is of the truth. 22Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 23Whoever denies the Son doesn’t have the Father. He who confesses the Son has the Father also. 24Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 25This is the promise which he promised us, the eternal life. 26These things I have written to you concerning those who would lead you astray. 27As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 28Now, little children, remain in him, that when he appears, we may have boldness and not be ashamed before him at his coming. 29If you know that he is righteous, you know that everyone who practices righteousness has been born of him.

KJV · King James Version

1My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 3And hereby we do know that we know him, if we keep his commandments. 4He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6He that saith he abideth in him ought himself also so to walk, even as he walked. 7Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 9He that saith he is in the light, and hateth his brother, is in darkness even until now. 10He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 11But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. 12I write unto you, little children, because your sins are forgiven you for his name’s sake. 13I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. 18Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 20But ye have an unction from the Holy One, and ye know all things. 21I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23Whosoever denieth the Son, the same hath not the Father: [but] he that acknowledgeth the Son hath the Father also. 24Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25And this is the promise that he hath promised us, even eternal life. 26These things have I written unto you concerning them that seduce you. 27But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 28And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 29If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

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改变含义的差异 (71)
  • v1 [stylistic]: Word order and phrasing of 'write to you' — “write to” (YLT, DARBY, WEBSTER, DRC) vs “write I unto” (KJV, ASV) vs “to” (WEB)
  • v1 [grammatical]: Subjunctive auxiliary versus simple indicative — “may” (ASV, YLT, DARBY) vs “you may” (WEB, DRC) vs “ye sin” (KJV, WEBSTER)
  • v1 [lexical]: Translation of 'dikaion' (righteous / just) — “the righteous” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a one” (YLT) vs “just” (DRC)
  • v2 [lexical]: Translation of 'hilasmos' (propitiation / atoning sacrifice) — “the propitiation” (KJV, ASV, DARBY, WEBSTER, DRC) vs “atoning sacrifice” (WEB) vs “a” (YLT)
  • v2 [lexical]: Conjunction choice (and / but) — “and” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “but” (DARBY)
  • v2 [lexical]: Translation choice (only / alone) — “only” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “alone” (DARBY)
  • v3 [stylistic]: Phrasing of 'by this' — “And hereby” (KJV, ASV, DARBY) vs “by this” (WEBSTER, DRC) vs “This is how” (WEB) vs “in this” (YLT)
  • v3 [grammatical]: Tense of the verb 'know' (present vs perfect) — “know” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have known” (YLT, DRC)
  • v6 [grammatical]: Relative pronoun and tense/aspect of 'abide' — “that saith he abideth” (KJV, ASV, WEBSTER, DRC) vs “who says remains” (WEB) vs “who is saying” (YLT) vs “says abides” (DARBY)
  • v6 [stylistic]: Phrasing of the comparison ('himself' vs 'even as') — “himself” (WEB, KJV, ASV, WEBSTER, DRC) vs “according as he walked” (YLT) vs “even as he walked” (DARBY)
  • v7 [stylistic]: Relative pronoun and word choice — “commandment which ye” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “command that” (YLT) vs “have” (DARBY)
  • v8 [stylistic]: Word order and repetition of subject/verb — “to” (WEB, DARBY, WEBSTER) vs “commandment I write unto” (KJV, DRC) vs “I” (ASV) vs “command to” (YLT)
  • v8 [grammatical]: Tense/aspect of 'pass away' — “passing away” (WEB, ASV) vs “is past” (KJV, WEBSTER) vs “doth pass away” (YLT) vs “passing” (DARBY) vs “passed” (DRC)
  • v8 [lexical]: Translation of 'ede' (now / already) and verb phrasing — “now shineth” (KJV, WEBSTER, DRC) vs “already shines” (WEB, DARBY) vs “already” (ASV) vs “doth shine” (YLT)
  • v9 [grammatical]: Relative pronoun and verb phrasing — “that saith he” (KJV, ASV, WEBSTER, DRC) vs “who says” (WEB, DARBY) vs “who” (YLT)
  • v10 [grammatical]: Translation of the present participle ('loves') — “that loveth” (KJV, ASV, WEBSTER, DRC) vs “who loves” (WEB) vs “who is loving” (YLT) vs “loves” (DARBY)
  • v11 [grammatical]: Translation of the present participle ('hates') — “that hateth” (KJV, ASV, WEBSTER, DRC) vs “who hates” (WEB) vs “who is hating” (YLT) vs “hates” (DARBY)
  • v11 [lexical]: Translation of 'pou' (whither / where) and verb aspect — “knoweth not whither” (KJV, ASV, WEBSTER, DRC) vs “doesn’t know where” (WEB) vs “he hath known” (YLT) vs “knows where” (DARBY)
  • v11 [grammatical]: Tense/aspect of 'go' — “goeth” (KJV, ASV, WEBSTER, DRC) vs “is going” (WEB) vs “doth go” (YLT) vs “goes” (DARBY)
  • v11 [grammatical]: Tense of 'blinded' (perfect vs past) — “hath blinded” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did blind” (YLT)
  • v13 [grammatical]: Tense of 'know' (present vs perfect) — “ye have known” (KJV, YLT, DARBY, WEBSTER) vs “you know” (WEB) vs “know” (ASV) vs “you” (DRC)
  • v13 [stylistic]: Relative pronoun (who vs that) — “who” (WEB, ASV, YLT, DRC) vs “that” (KJV, DARBY, WEBSTER)
  • v14 [grammatical]: Tense of 'write' — “to” (WEB, DARBY, WEBSTER) vs “have written unto” (KJV, ASV) vs “did write to” (YLT) vs “write” (DRC)
  • v14 [interpretive]: Verse numbering and structural alignment differences shifting the address to different groups — “fathers” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “babes” (DRC)
  • v14 [interpretive]: Verse numbering and structural alignment differences — “beginning” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Father” (DRC)
  • v14 [lexical]: Translation of 'ponerou' (wicked / evil) — “wicked one” (KJV, DARBY, WEBSTER, DRC) vs “evil” (WEB, ASV, YLT)
  • v15 [lexical]: Conjunction choice (neither / nor / or) — “neither” (KJV, ASV, WEBSTER) vs “nor” (YLT, DARBY, DRC) vs “or” (WEB)
  • v15 [grammatical]: Phrasing of 'if anyone loves' — “any man love” (KJV, ASV, DRC) vs “anyone loves” (WEB) vs “one doth” (YLT) vs “one” (DARBY) vs “loveth” (WEBSTER)
  • v16 [lexical]: Translation of 'hoti' (for / because) — “For” (WEB, KJV, ASV, WEBSTER, DRC) vs “because” (YLT, DARBY)
  • v16 [stylistic]: Punctuation and noun choice for the desires — “world the lust” (KJV, ASV, DARBY, WEBSTER) vs “world—the” (WEB) vs “desire” (YLT) vs “is concupiscence” (DRC)
  • v16 [lexical]: Translation of 'epithymia' (lust / desire / concupiscence) — “lust” (WEB, KJV, ASV, DARBY, WEBSTER) vs “desire” (YLT) vs “concupiscence” (DRC)
  • v16 [lexical]: Translation of 'alazoneia' (pride / vainglory / ostentation) — “pride” (WEB, KJV, DARBY, WEBSTER, DRC) vs “vainglory” (ASV) vs “ostentation” (YLT)
  • v16 [grammatical]: Preposition choice and structure — “life is not of” (KJV, ASV, DARBY) vs “life—isn’t” (WEB) vs “the” (YLT) vs “from” (WEBSTER) vs “which” (DRC)
  • v16 [grammatical]: Genitive phrasing ('of the Father' vs possessive) — “Father” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Father’s” (WEB)
  • v16 [grammatical]: Genitive phrasing ('of the world' vs possessive) — “world” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “world’s” (WEB)
  • v17 [grammatical]: Translation of the present participle ('does') — “that doeth the” (KJV, ASV, WEBSTER) vs “who does God’s” (WEB) vs “who is doing” (YLT) vs “does” (DARBY) vs “doth” (DRC)
  • v18 [lexical]: Translation of 'paidia' (children / youths) and accompanying phrasing — “children it is” (KJV, ASV, DARBY, WEBSTER, DRC) vs “these are” (WEB) vs “youths” (YLT)
  • v18 [lexical]: Translation of 'hora' (hour / time) — “hour” (ASV, YLT, DARBY, DRC) vs “last time” (KJV, WEBSTER) vs “end times” (WEB)
  • v18 [grammatical]: Tense/aspect of 'comes' — “cometh” (ASV, WEBSTER, DRC) vs “is coming” (WEB) vs “shall come” (KJV) vs “doth” (YLT) vs “comes” (DARBY)
  • v18 [lexical]: Translation of 'hothen' (whereby / whence / by this) — “whereby” (KJV, ASV, DRC) vs “have arisen By this” (WEB) vs “have become many whence” (YLT) vs “whence” (DARBY) vs “by which” (WEBSTER)
  • v19 [lexical]: Preposition choice (from / of / among) — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “of” (YLT) vs “among” (DARBY)
  • v19 [interpretive]: Translation of 'ouk esan ex hemon' (were not of us / didn't belong to us) — “were not of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “didn’t belong to” (WEB)
  • v19 [interpretive]: Translation of 'esan ex hemon' (been of us / belonged to us) — “been of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “belonged to” (WEB)
  • v19 [lexical]: Translation of 'memenekesan' (continued / remained) — “continued” (WEB, KJV, ASV, WEBSTER) vs “remained” (YLT, DRC) vs “surely remained” (DARBY)
  • v19 [grammatical]: Modal verb choice (might / may) — “might” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “may” (DRC)
  • v19 [interpretive]: Translation of 'ouk eisin pantes' (not all / none) — “they were not all” (KJV, WEBSTER) vs “are” (YLT, DRC) vs “none” (WEB) vs “are not” (ASV) vs “none are” (DARBY)
  • v20 [textual]: Textual variant reading 'kai' (and) vs 'de' (but) — “And” (ASV, YLT, DARBY) vs “You” (WEB, DRC) vs “But ye” (KJV, WEBSTER)
  • v20 [lexical]: Translation of 'chrisma' (anointing / unction) — “anointing” (WEB, ASV, YLT) vs “an unction” (KJV, WEBSTER) vs “the” (DARBY, DRC)
  • v20 [textual]: Textual variant reading 'panta' (all things) vs 'pantes' (all have knowledge) — “things” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “have knowledge” (WEB)
  • v21 [stylistic]: Word order of 'written to you' — “to” (WEB, DARBY, WEBSTER, DRC) vs “written unto” (KJV, ASV) vs “write to” (YLT)
  • v21 [grammatical]: Phrasing of 'because you know not' — “because ye know not” (KJV, ASV, WEBSTER) vs “you don’t” (WEB) vs “have known” (YLT) vs “do know” (DARBY) vs “as to them that” (DRC)
  • v21 [grammatical]: Phrasing of 'because you know' — “because ye know” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “have known” (YLT) vs “as to them that” (DRC)
  • v21 [lexical]: Translation of 'hoti' (that / because) — “that” (KJV, DARBY, WEBSTER, DRC) vs “because” (WEB, ASV, YLT)
  • v22 [grammatical]: Relative pronoun and tense (that/who denies) — “that denieth” (KJV, ASV, WEBSTER) vs “who denies” (WEB, DARBY) vs “who is denying” (YLT) vs “who” (DRC)
  • v22 [lexical]: Translation of 'houtos' (this / he) — “This” (WEB, ASV, DRC) vs “He” (KJV, DARBY, WEBSTER) vs “this one” (YLT)
  • v22 [stylistic]: Phrasing of 'he who denies' — “that denieth” (KJV, WEBSTER) vs “he who denies” (WEB) vs “even he” (ASV) vs “who is denying” (YLT) vs “who denies” (DARBY) vs “who” (DRC)
  • v23 [stylistic]: Phrasing of 'does not have' — “the same hath not” (KJV, ASV, WEBSTER, DRC) vs “doesn’t have” (WEB) vs “neither he” (YLT) vs “has” (DARBY)
  • v23 [lexical]: Translation of 'homologon' (confesses / acknowledges) — “who confesses” (WEB, DARBY) vs “that acknowledgeth” (KJV, WEBSTER) vs “confesseth” (ASV, DRC) vs “who is confessing” (YLT)
  • v24 [grammatical]: Treatment of fronted emphatic pronoun ('As for you' / 'Therefore') — “As for you” (ASV, DARBY, DRC) vs “Let” (KJV, WEBSTER) vs “Therefore as for you” (WEB) vs “Ye then” (YLT)
  • v25 [stylistic]: Relative pronoun (which / that) — “which” (WEB, ASV, DARBY, DRC) vs “that” (KJV, YLT, WEBSTER)
  • v26 [stylistic]: Phrasing of 'have written to you' — “to” (DARBY, WEBSTER, DRC) vs “written unto” (KJV, ASV) vs “have to” (WEB) vs “did write to” (YLT)
  • v26 [lexical]: Translation of 'planonton' (seduce / lead astray) — “them that seduce” (KJV, WEBSTER, DRC) vs “those who would lead” (WEB) vs “would lead” (ASV) vs “those leading” (YLT) vs “those who lead” (DARBY)
  • v27 [textual]: Textual variant reading 'to auto' (the same) vs 'to autou' (his) — “the same anointing teacheth” (KJV, WEBSTER) vs “his teaches” (WEB) vs “his” (ASV) vs “doth teach” (YLT) vs “unction teaches” (DARBY) vs “his unction” (DRC)
  • v27 [lexical]: Preposition choice (concerning / of / as to) — “concerning” (WEB, ASV, YLT, WEBSTER) vs “of” (KJV, DRC) vs “as to” (DARBY)
  • v27 [grammatical]: Translation as adjective (true) vs noun (truth) — “true” (WEB, ASV, YLT, DARBY) vs “truth” (KJV, WEBSTER, DRC)
  • v27 [stylistic]: Phrasing of the negation (no / not a) — “no” (WEB, KJV, ASV, WEBSTER, DRC) vs “not a” (YLT, DARBY)
  • v28 [lexical]: Translation of 'menete' (abide / remain) — “abide” (KJV, ASV, DARBY, WEBSTER, DRC) vs “remain” (WEB, YLT)
  • v28 [textual]: Textual variant reading 'hotan' (when) vs 'ean' (if) — “when” (WEB, KJV, YLT, WEBSTER, DRC) vs “if” (ASV, DARBY)
  • v28 [lexical]: Translation of 'phanerothe' (appear / be manifested) — “shall appear” (KJV, WEBSTER, DRC) vs “be manifested” (ASV, DARBY) vs “appears” (WEB) vs “may be manifested” (YLT)
  • v28 [lexical]: Translation of 'parresian' (boldness / confidence) — “boldness” (WEB, ASV, YLT, DARBY) vs “confidence” (KJV, WEBSTER, DRC)
  • v28 [lexical]: Translation of 'aischunthomen' (ashamed / confounded / put to shame) — “ashamed before” (WEB, KJV, ASV, YLT, WEBSTER) vs “put to shame from” (DARBY) vs “confounded by” (DRC)

本页幕后

原文。 Greek (TAGNT, public-domain critical text). Greek text provided (Public-Domain edition).

神圣称呼：Theos (God)。

已参考，但未计入共识

Academic textual-historical analysis

In academic textual-historical analysis, 1 John 2 is understood not as a standard Greco-Roman letter, lacking a customary prescript, but as a homiletic and polemical tractate designed to shore up the boundaries of a fractured community. Verses 18-19 are central to the chapter's historical reconstruction, indicating a recent schism where opponents 'went out from us.' The author labels these secessionists 'antichrists,' representing the first extant use of the term in Christian literature, and demythologizes an expected singular apocalyptic adversary into a present, plural reality of theological opponents. The crux of the dispute is Christological: the opponents deny 'that Jesus is the Christ' (v. 22), which historians widely interpret as a proto-Gnostic or Cerinthian separation of the earthly, material Jesus from the divine, spiritual Christ. Philologically, the chapter features highly specialized vocabulary. Jesus is termed the paraklētos (Advocate/Counselor) in verse 1, a term applied to the Spirit in the Gospel of John, and the hilasmos (expiation/propitiation) in verse 2. Verses 12-14 contain a rhythmic, poetic address to distinct age groups, serving a rhetorical function to reassure the faithful. The chrisma (anointing) in verses 20 and 27 functions as an internal guarantor of truth, likely representing the Holy Spirit or the internalized apostolic word, rendering external secessionist teachers unnecessary.

Jewish interpretation

In a historical Jewish reading, this chapter is understood not as universal Christian doctrine, but as a late first-century sectarian document reflecting internal community fractures. The text combines deep Jewish ethical foundations—such as the insistence that knowing God is inextricable from keeping His commandments (vv. 3-4)—with a heightened, apocalyptic sectarianism. The author uses terms like 'antichrist' (v. 18) to delineate community boundaries against rival interpretations of a messianic figure, framing the conflict in stark cosmological terms of worldliness versus divine will.

Latter-day Saint

The author writes a pastoral exhortation to a community of believers, addressing them affectionately as children. He reassures them of Christ's role as an advocate and atoning sacrifice for sins (vv. 1-2). He insists that true knowledge of God is inextricably bound to keeping His commandments (vv. 3-6) and loving one's fellow believers (vv. 7-11). The chapter warns against the allure of the world and its temporary lusts (vv. 15-17). Finally, it alerts the community to the arrival of 'antichrists' who have abandoned the fellowship, contrasting these deceivers with the faithful who possess an anointing or unction from the Holy One that guides them in truth (vv. 18-29).

Jehovah's Witnesses

First John 2 addresses a Christian community navigating internal schism and the threat of false teachers. The author writes to reassure believers, emphasizing ethical obedience—specifically, keeping the commandments and loving one's brother—as proof of walking in the light (verses 3-11). The chapter warns against loving the world and its fleeting desires (verses 15-17) and identifies those who have abandoned the community as 'antichrists' who deny that Jesus is the Christ (verses 18-23). The author encourages the community to rely on the anointing they have received, which enables them to know the truth and abide in the Father and the Son.

NCB 所做的翻译选择 (77)
  • v1: I write to you — Modernizes the English syntax naturally while retaining the present active verb.
  • v1: so that you may not sin — Reflects the purpose clause of hina me with the aorist subjunctive accurately in contemporary English.
  • v1: Advocate — Retains the legal defense connotation of parakletos without forcing strictly modern psychological frameworks of counseling.
  • v1: the Father — Capitalized to denote the Divine Person, reflecting interpretive theological conventions.
  • v1: the righteous — Aligns with the standard cognate rendering of the dikaio- word group in Johannine literature.
  • v2: propitiation — Maintains standard theological terminology that historically accommodates the sense of appeasement without narrowing exclusively to expiation.
  • v2: and — Translates the Greek particle de transparently without over-adversative emphasis.
  • v2: only — Standard contemporary English translation for monon in this phrasing.
  • v2: the whole world — Retains the exact scope of the original phrase, leaving its application to universal humanity or the global elect unresolved, as traditions are divided.
  • v3: And by this — Translates kai en touto transparently to preserve the literal prepositional phrase structure.
  • v3: we have known — Accurately reflects the perfect tense of egnokamen.
  • v3: if we keep his commandments — Uses a simple conditional that leaves unresolved whether obedience functions as an inevitable fruit of faith or a strict condition for fellowship, reflecting that traditions are divided.
  • v4: The one saying — Translates the substantive participle with a definite article strictly to preserve the structural refrain.
  • v5: of God — Capitalized as a divine title reflecting interpretive theological conventions.
  • v6: the one saying he remains — Preserves the substantive participle uniformly across the chapter's refrains.
  • v6: just as he walked — Translates kathos idiomatically with natural contemporary comparative phrasing.
  • v7: which you had — Translates the imperfect verb eichete accurately as past possession.
  • v8: a new commandment I write to you — Preserves the deliberate structural repetition of the phrase echoing the prior verse.
  • v8: passing away — Renders the present middle/passive indicative paragetai to reflect ongoing current action.
  • v8: already shines — Accurately translates ede as already, emphasizing the realized presence of the light.
  • v9: The one saying he — Consistently renders the substantive participle structural refrain.
  • v10: The one loving — Maintains the substantive participle form systematically as part of the definite-article pattern.
  • v11: the one hating — Translates the substantive participle form parallel to the surrounding verses.
  • v11: does not know where — Modernizes the vocabulary while retaining the formal negative phrasing.
  • v11: is going — Captures the present indicative verb hupagei idiomatically as continuous action in English.
  • v11: has blinded — Accurately reflects the completed past action of the aorist verb with its abiding results.
  • v13: you have known — Renders the perfect tense verb egnokate precisely.
  • v13: who — Uses the appropriate personal relative pronoun in contemporary English.
  • v14: I wrote to you — Renders the aorist egrapsa distinctly from the present grapho in the preceding verses.
  • v14: Omission — The Greek source text entirely omits the clause addressing the children knowing the Father, necessitating its strict exclusion.
  • v14: evil one — Translates the substantival adjective accurately as referring to a personal adversary.
  • v15: Do not love the world — Preserves the broad injunction without specifying visible behavioral separation or purely internal spiritual purification, as groups disagree.
  • v15: nor — Translates mede formally as a negative continuation conjunction.
  • v15: anyone loves — Modernizes the indefinite pronoun ean tis natively with a third-person singular verb.
  • v16: because — Translates hoti uniformly to demonstrate strict direct causation.
  • v16: world—the desire — Uses em-dashes to correctly frame the tripartite appositional clarification of what is in the world.
  • v16: desire — Provides a contemporary rendering of epithumia that avoids the strictly sexual modern restriction of 'lust'.
  • v16: arrogance — Renders alazoneia accurately as boastful arrogance concerning one's livelihood and possessions.
  • v16: the desire of the flesh, and the desire of the eyes, and the arrogance of life — Uses a formal tripartite structure to represent what some families note constitutes a comprehensive tripartite taxonomy of human sin.
  • v16: is not from — Translates the preposition ek transparently as identifying origin or source.
  • v16: of the Father — Preserves the explicit prepositional phrase rather than collapsing it into an English possessive.
  • v17: the one doing — Maintains the substantive participle structurally parallel to the preceding warnings.
  • v18: Children, it is — Translates paidia straightforwardly, preserving the distinction from teknia (little children) used elsewhere.
  • v18: hour — Renders hora literally to preserve the specific eschatological idiom in the Greek.
  • v18: is coming — Translates the present tense erchetai in its futuristic use accurately in modern English.
  • v18: antichrists — Lowercase to reflect the demythologized, plural, and present reality of the opponents without treating the term solely as a singular apocalyptic proper noun.
  • v18: by this — Translates hothen naturally into contemporary English indicating the basis of knowledge.
  • v19: They went out from us — Translates the physical departure directly without imposing a framework regarding perseverance of the saints or falling from grace, as this is a major dispute where traditions clash.
  • v19: from — Translates the preposition ek precisely to mark spatial and communal departure.
  • v19: were not of — Retains the exact prepositional equivalence of the Greek idiom to avoid aggressively resolving the apostasy debate.
  • v19: remained — Standardizes the translation of the meno word group uniformly throughout the chapter.
  • v19: might — Applies the correct sequence of tenses for modal verbs following a past action.
  • v19: they are not all — Translates the plural phrasing literally, reflecting the structural ambiguity of the Greek negative syntax.
  • v20: And you — Translates the initial kai present in the source text, rejecting the alternative textual variant de.
  • v20: an anointing — Translates chrisma literally, as groups disagree over its sacramental, ecclesiastical, or cessationist nature.
  • v20: you all know — Translates the masculine plural pantes found in the source text rather than adopting the variant panta (all things).
  • v21: I did not write to you — Reformats the English syntax naturally without altering the verbal tense.
  • v21: because you do not know — Provides a contemporary, non-archaic rendering of hoti ouk oidate.
  • v21: because — Maintains the continuous causal sense of hoti matching the earlier clause.
  • v22: the one denying — Standardizes the translation of the substantive participle matching identical constructions earlier.
  • v22: This — Translates the demonstrative pronoun houtos literally.
  • v23: does not have the Father either — Renders the negative particle explicitly to emphasize that denying the Son poses an absolute barrier to possessing the Father, reflecting several traditions.
  • v23: the one confessing — Matches the substantive participle pattern uniformly deployed across the passage.
  • v23: the one confessing the Son has the Father also — Adheres to the provided source text which includes the clause, supported critically as lost via homoioteleuton in Byzantine manuscripts.
  • v24: As for you — Captures the fronted, emphatic position of the independent pronoun humeis.
  • v25: which — Properly introduces the non-restrictive identifying clause in standard contemporary English.
  • v26: have written to you — Expresses the aorist verb elegantly in contemporary English as pointing to the current letter.
  • v26: those leading you astray — Captures the present continuous sense of the active participle regarding deception.
  • v27: his anointing — Follows the specific source text reading of autou instead of the variant auto.
  • v27: concerning — Translates the preposition peri with its precise topical meaning in contemporary English.
  • v27: true — Translates the adjectival form alethes properly.
  • v27: not a — Accurately renders ouk estin pseudos as a direct negation of the noun.
  • v28: remain — Standardizes the translation of the meno word group cleanly into contemporary English.
  • v28: if — Adheres to the specific conditional conjunction ean present in the provided source text.
  • v28: appears — Renders the aorist passive subjunctive into standard, accessible modern English conditional phrasing.
  • v28: boldness — Fully captures the semantic connotation of outspokenness and unashamed courage conveyed by parresia.
  • v28: ashamed before — Conveys the literal relational withdrawal (shamed away from him) idiomatically into English.
值得了解的局限性
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

查看完整的逐步推导过程 → · AI 生成于 Oct 20, 2026，gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)