启示录 1

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

¹The revelation of Jesus Christ, which God gave him to show his servants what must happen soon. And he made it known by sending his angel to his servant John, ²who testified to the word of God and the testimony of Jesus Christ, and all that he saw. ³Blessed is the one who reads aloud, and those who hear the words of the prophecy and keep the things written in it; for the time is near. ⁴John, to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, ⁵and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and freed us from our sins by his blood, ⁶and he made us a kingdom, and priests to his God and Father—to him be the glory and the dominion forever and ever. Amen. ⁷Look, he is coming with the clouds, and every eye will see him, and those who pierced him; and all the tribes of the earth will mourn over him. Yes, amen. ⁸“I am the Alpha and the Omega, beginning and end,” says the Lord God, “who is and who was and who is to come, the Almighty.” ⁹I, John, your brother and partner in the affliction and in the kingdom and endurance in Jesus Christ, was on the island called Patmos because of the word of God and the testimony of Jesus Christ. ¹⁰I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet ¹¹saying, “I am the Alpha and the Omega, the first and the last,” and, “Write what you see in a scroll and send it to the seven churches in Asia: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” ¹²And I turned to see the voice that was speaking with me. And having turned, I saw seven golden lampstands, ¹³and among the seven lampstands was one like a son of man, clothed with a robe reaching to the feet and wrapped around the chest with a golden sash. ¹⁴His head and his hair were white as white wool, as snow; and his eyes were like a flame of fire, ¹⁵and his feet were like burnished bronze, refined as in a furnace; and his voice was like the voice of many waters, ¹⁶and having in his right hand seven stars; and out of his mouth proceeded a sharp, double-edged sword; and his face was like the sun shining in its strength. ¹⁷And when I saw him, I fell at his feet as dead. And he laid his right hand on me, saying, “Do not be afraid. I am the first and the last, ¹⁸and the living one. And I was dead, and look, I am living forever and ever, amen. And I have the keys of Death and of Hades. ¹⁹Write therefore what you saw, and what is, and what is about to happen after these things. ²⁰As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands: the seven stars are angels of the seven churches, and the seven lampstands that you saw are seven churches.

AI 生成的呈现，非人工翻译。在新共识圣经中阅读启示录 1 →

各传统一致认同之处

Several traditions recognize the greeting from 'him who is', the 'seven Spirits', and Jesus Christ as a Trinitarian formula, identifying the 'seven Spirits' as the manifold fullness and operations of the singular Holy Spirit. Some traditions also highlight Christ's designation of believers as a 'kingdom and priests' to establish the common priesthood of all believers, and they view the Son of Man with white hair as identifying the exalted Jesus with the Ancient of Days. However, the… 登录以阅读完整共识 →

各传统的分歧之处

The 'Lord's day' refers to the first day of the week, establishing the apostolic precedent for weekly gathered worship.
catholic: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: DENY; restorationist: AFFIRM
The 'Lord's day' establishes the first day of the week as the perpetually binding Christian Sabbath.
reformed: AFFIRM; baptist: AFFIRM; adventist: DENY
The 'Lord's day' refers exclusively to the seventh-day Sabbath.
catholic: DENY; reformed: DENY; baptist: DENY; adventist: AFFIRM; restorationist: DENY
The seven lampstands symbolically represent the complete, universal church throughout the entire inter-advent period.
catholic: AFFIRM; reformed: AFFIRM; restorationist: DENY
The seven distinct lampstands denote the autonomy of local congregations, overseen directly by Christ without earthly hierarchical intermediaries.
catholic: DENY; oriental-orthodox: DENY; baptist: AFFIRM; restorationist: AFFIRM
The seven churches symbolically represent seven successive, historical eras of the Christian church from the apostolic age to the end of time.
reformed: DENY; adventist: AFFIRM; restorationist: DENY
The 'angels of the seven churches' are literal, invisible angelic guardians assigned to oversee local congregations.
catholic: DENY; orthodox: AFFIRM; baptist: DENY
The Book of Revelation is uniquely excluded from the public eucharistic lectionary to guard its apocalyptic mysteries against misinterpretation.
orthodox: AFFIRM; anglican: DENY

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

Revelation 1 establishes the apocalyptic and epistolary framework of the book, identifying itself as a prophecy given by God to Jesus Christ, mediated by an angel to John on the island of Patmos. Writing to seven historical assemblies in Asia Minor, John opens with a greeting that traces grace and peace to a threefold divine source: the eternal God, the seven Spirits before the throne, and Jesus Christ. The chapter then shifts to a dramatic inaugural vision: John, in the Spirit on the Lord's Day, hears a trumpet-like voice and turns to see the exalted Christ as the 'Son of Man' standing among seven golden lampstands, holding seven stars. Robed as a high priest and bearing divine attributes—white hair, eyes of fire, a two-edged sword proceeding from his mouth—Christ identifies himself as the First and the Last, the Living One who holds the keys to death and Hades, and commands John to write what he sees. Reception: The Catholic tradition reads this chapter as a profound synthesis of Trinitarian theology, ecclesiology, and liturgical action. The greeting in verses 4-5 is recognized as fundamentally Trinitarian. Eastern and Latin commentators alike, such as Andrew of Caesarea and Bede the Venerable, identify the 'seven Spirits' not as created angels, but as the Holy Spirit operating through the septiform grace prophesied in Isaiah. Christ's declaration that he has made believers 'a kingdom, priests to his God' (verse 6) is central to the Magisterial articulation of the common priesthood of the baptized, as notably expounded in the Second Vatican Council's Lumen Gentium, distinct from but ordered toward the ministerial priesthood. The setting of the vision 'in the Spirit on the Lord's day' (verse 10) roots the Apocalypse in the early Christian Sunday Eucharist, depicting the glorified Christ acting as High Priest among his churches (the lampstands). Furthermore, ancient and medieval Catholic exegesis consistently interprets the 'angels of the seven churches' (verse 20) as the bishops or human overseers of those local communities, reflecting a hierarchical ecclesiology embedded within the apocalyptic symbolism, while the number seven signifies the universal, undivided Catholic Church.

Eastern Orthodox

John, identified by tradition as the Apostle and Evangelist, writes from exile on the island of Patmos to seven local assemblies in Asia Minor. On the 'Lord's day' (Rev 1:10), he receives a prophetic and apocalyptic vision of the resurrected and glorified Jesus Christ. Christ appears as the eternal High Priest and ruler of the cosmos, standing among seven golden lampstands that represent the churches (Rev 1:12-13, 20). The vision emphasizes Christ's victory over death and His sovereign authority over history, commanding John to record what he sees to prepare, comfort, and warn the communities facing tribulation. Reception: The Eastern reception of Revelation was initially hesitant due to its misuse by early millenarian movements, but it secured its place in the Byzantine canonical consensus largely through the definitive interpretive work of Andrew of Caesarea. The tradition reads the greeting of grace and peace (Rev 1:4-5) as deeply Trinitarian: Andrew of Caesarea identifies 'him who is and who was and who is to come' as the Father, the 'seven Spirits' as the multifaceted operations of the Holy Spirit, and Jesus Christ as the Son. The designation of the Lord God as 'the Almighty' (Greek: Pantokrator) in verse 8 provides a foundational christological title in the East. The startling visual description of Christ with white hair (Rev 1:14) is understood by early commentators like Oecumenius to reveal His eternal, unoriginate divine nature, visibly identifying the incarnate Son with the 'Ancient of Days' from Daniel. Furthermore, Orthodox angelology is reinforced by verse 20; Andrew interprets the 'angels of the seven churches' not merely as human bishops, but as literal, invisible angelic guardians appointed by God to oversee and intercede for each local eucharistic community.

Oriental Orthodox

In its immediate apocalyptic context, Revelation 1 serves as the prologue and inaugural vision of the book. John, exiled on the island of Patmos, writes to seven historical assemblies in Asia Minor. He delivers a greeting from the eternal God, the sevenfold Spirit, and Jesus Christ, whom he identifies through His faithful witness, resurrection, and cosmic rulership. A dramatic shift occurs as John recounts his ecstatic experience on the Lord's Day, hearing a voice and turning to see a magnificent, glorified figure 'like a son of man' standing among seven golden lampstands. This figure, wielding cosmic and divine symbols—white hair, fiery eyes, a two-edged sword—identifies Himself as the 'First and the Last' and the 'Living One' who was dead but is now alive forever, possessing the keys to Death and Hades. The chapter grounds the subsequent prophetic visions in the ultimate authority of the resurrected Christ. Reception: The canonical reception of Revelation within the Oriental Orthodox communion is famously diverse. The Alexandrian (Coptic and Ethiopian) tradition embraced the book early; Athanasius of Alexandria explicitly listed it in his canonical 'Festal Letter 39', securing its unquestioned status in Egypt. Conversely, the Syriac tradition initially omitted Revelation from the Peshitta, only integrating it fully in later centuries, while the Armenian Church formally received it late in the medieval period, largely facilitated by Nerses of Lambron's twelfth-century 'Commentary on the Revelation of Saint John'. Theologically, this chapter provides profound support for the tradition's high Christology. Athanasius, in his 'Discourses Against the Arians', points to the title 'Alpha and Omega' (Revelation 1:8) to defend the Son's co-eternal and uncreated divinity. Furthermore, the Oriental Orthodox miaphysite tradition (following Cyril of Alexandria and Severus of Antioch) finds vital resonance in verse 18: 'I was dead, and behold, I am alive forever and ever.' This verse perfectly encapsulates the 'one incarnate nature of God the Word,' affirming that it was the very same divine subject—the First and the Last—who truly suffered and died in the flesh, and who conquered death, rather than dividing these experiences between separate divine and human natures.

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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

¹This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John, ²who testified to God’s word and of the testimony of Jesus Christ, about everything that he saw. ³Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is near. ⁴John, to the seven assemblies that are in Asia: Grace to you and peace from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; ⁵and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood— ⁶and he made us to be a Kingdom, priests to his God and Father—to him be the glory and the dominion forever and ever. Amen. ⁷Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. ⁸“I am the Alpha and the Omega, ” says the Lord God, “who is and who was and who is to come, the Almighty.” ⁹I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God’s Word and the testimony of Jesus Christ. ¹⁰I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet ¹¹saying, “What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.” ¹²I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands. ¹³And among the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. ¹⁴His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. ¹⁵His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. ¹⁶He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. ¹⁷When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, “Don’t be afraid. I am the first and the last, ¹⁸and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades. ¹⁹Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter. ²⁰The mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands is this: The seven stars are the angels of the seven assemblies. The seven lamp stands are seven assemblies.

KJV · King James Version

¹The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: ²Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. ³Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. ⁴John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; ⁵And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, ⁶And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. ⁷Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. ⁸I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. ⁹I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. ¹⁰I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, ¹¹Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. ¹²And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; ¹³And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. ¹⁴His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; ¹⁵And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. ¹⁶And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. ¹⁷And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: ¹⁸I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. ¹⁹Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; ²⁰The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

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改变含义的差异 (53)

v1 [lexical]: show vs make known — “show to” (WEB, WEBSTER) vs “to” (YLT, DARBY) vs “shew unto” (KJV) vs “show” (ASV) vs “make known to” (DRC)
v1 [lexical]: angel vs messenger — “to” (WEB, DARBY, WEBSTER, DRC) vs “angel unto” (KJV, ASV) vs “messenger to” (YLT)
v1 [lexical]: servant vs bondman — “servant” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “bondman” (DARBY)
v2 [lexical]: testified vs bore record vs witnessed — “testified to God’s” (WEB) vs “bare record of the” (KJV) vs “witness” (ASV) vs “did testify” (YLT) vs “testified” (DARBY) vs “bore testimony” (WEBSTER) vs “hath given testimony to” (DRC)
v2 [grammatical]: saw vs has seen vs did see — “saw” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did see” (YLT) vs “hath seen” (DRC)
v3 [grammatical]: that/who reads vs reading — “that readeth” (KJV, ASV, WEBSTER, DRC) vs “who reads” (WEB) vs “who is reading” (YLT) vs “reads” (DARBY)
v3 [grammatical]: they that hear vs those hearing — “they that hear” (KJV, ASV, DARBY, WEBSTER) vs “those who” (WEB) vs “those hearing” (YLT) vs “heareth” (DRC)
v3 [lexical]: the vs this — “the” (WEB, ASV, YLT, DARBY) vs “this” (KJV, WEBSTER, DRC)
v3 [grammatical]: keep vs keeping vs keep those — “the” (WEB, ASV, DARBY) vs “keep those” (KJV, WEBSTER) vs “keeping the” (YLT) vs “keepeth” (DRC)
v3 [stylistic]: in it vs therein — “in it” (WEB, YLT, DARBY, DRC) vs “therein” (KJV, ASV, WEBSTER)
v3 [lexical]: at hand vs near vs nigh — “at hand” (KJV, ASV, WEBSTER, DRC) vs “near” (WEB, DARBY) vs “nigh” (YLT)
v4 [lexical]: (vv 4, 20) churches vs assemblies — “churches which” (KJV, WEBSTER, DRC) vs “assemblies that” (WEB, YLT) vs “that” (ASV) vs “assemblies” (DARBY)
v4 [stylistic]: to vs be unto — “to” (WEB, ASV, YLT, DARBY, WEBSTER) vs “be unto” (KJV, DRC)
v4 [interpretive]: him who vs God who — “who” (ASV, YLT, DARBY, WEBSTER) vs “God who” (WEB) vs “him which” (KJV) vs “that” (DRC)
v4 [stylistic]: who vs which vs that — “who” (WEB, ASV, YLT, DARBY, WEBSTER) vs “which” (KJV) vs “that” (DRC)
v5 [lexical]: firstborn vs first begotten — “firstborn” (WEB, ASV) vs “first begotten of” (KJV, DRC) vs “first-born out” (YLT) vs “firstborn from” (DARBY) vs “first-begotten” (WEBSTER)
v5 [lexical]: prince vs ruler — “prince” (KJV, DARBY, WEBSTER, DRC) vs “ruler” (WEB, ASV, YLT)
v5 [textual]: loves vs loved — “To who loves” (WEB, DARBY) vs “Unto him that loved” (KJV) vs “loveth” (ASV) vs “to who did love” (YLT) vs “To” (WEBSTER) vs “who hath” (DRC)
v5 [textual]: washed vs loosed — “washed” (WEB, KJV, WEBSTER, DRC) vs “loosed” (ASV) vs “did bathe” (YLT) vs “has” (DARBY)
v5 [grammatical]: in vs by — “in” (KJV, YLT, DARBY, WEBSTER, DRC) vs “by” (WEB, ASV)
v6 [grammatical]: to his vs unto vs his — “to his” (WEB, YLT, DARBY) vs “to” (WEBSTER, DRC) vs “unto” (KJV) vs “his” (ASV)
v7 [grammatical]: comes vs is coming — “cometh” (KJV, ASV, WEBSTER, DRC) vs “is coming” (WEB) vs “doth come” (YLT) vs “comes” (DARBY)
v8 [textual]: inclusion vs omission of 'the beginning and the ending' — “Alpha” (WEB, ASV, DARBY) vs “beginning” (KJV, WEBSTER, DRC) vs “Omega” (YLT)
v8 [textual]: Lord vs Lord God — “God who” (WEB, ASV, DRC) vs “who” (YLT, WEBSTER) vs “which” (KJV) vs “God he who” (DARBY)
v8 [stylistic]: who vs which — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
v9 [textual]: in Jesus vs of Jesus Christ — “patience of Jesus Christ” (KJV, WEBSTER) vs “perseverance in Jesus” (WEB) vs “which are in” (ASV) vs “endurance” (YLT) vs “in” (DARBY) vs “in Jesus” (DRC)
v9 [lexical]: in vs on — “in” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “on” (WEB)
v9 [stylistic]: isle vs island — “isle that is” (WEB, KJV, ASV, YLT, WEBSTER) vs “island” (DARBY) vs “island which” (DRC)
v9 [lexical]: for vs because of — “for the word” (KJV, ASV, DARBY, WEBSTER, DRC) vs “because” (WEB) vs “because of” (YLT)
v9 [interpretive]: capitalization of Word — “God” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s Word” (WEB)
v10 [lexical]: was vs became — “was” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “became” (DARBY)
v10 [lexical]: great vs loud — “great” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “loud” (WEB)
v10 [stylistic]: as of vs like — “as of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “like” (WEB)
v11 [grammatical]: thou seest vs you see vs dost see — “thou seest” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you see” (WEB) vs “dost see” (YLT)
v11 [stylistic]: send vs send it — “to” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “it unto” (KJV)
v11 [stylistic]: to vs unto — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v12 [grammatical]: turned vs did turn vs turned back — “turned” (WEB, KJV, ASV, WEBSTER, DRC) vs “did turn” (YLT) vs “back” (DARBY)
v12 [grammatical]: spoke vs that spake vs which spoke — “spoke” (WEB, WEBSTER, DRC) vs “that spake” (KJV, ASV) vs “did speak” (YLT) vs “which spoke” (DARBY)
v12 [grammatical]: having turned vs being turned — “Having” (WEB, ASV, YLT, DARBY, WEBSTER) vs “And being” (KJV, DRC)
v12 [lexical]: (vv 12, 20) candlesticks vs lamp stands vs lamps — “candlesticks” (KJV, ASV, WEBSTER, DRC) vs “lamp stands” (WEB) vs “lamp-stands” (YLT) vs “lamps” (DARBY)
v13 [lexical]: in the midst vs among — “in the midst of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “among” (WEB)
v13 [grammatical]: the foot vs feet vs his feet — “the foot” (KJV, ASV, YLT, WEBSTER) vs “feet” (DARBY, DRC) vs “his feet” (WEB)
v13 [lexical]: girdle vs sash — “girdle” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “sash around his chest” (WEB)
v14 [grammatical]: variations in translating 'as white wool, as snow' — “as” (KJV, WEBSTER) vs “wool” (YLT, DARBY) vs “wool like” (WEB) vs “wool white” (ASV) vs “wool and” (DRC)
v15 [lexical]: sound vs voice — “as the sound” (KJV, WEBSTER, DRC) vs “voice” (ASV, DARBY) vs “was like voice” (WEB) vs “a” (YLT)
v16 [grammatical]: having vs and he had — “And he had” (KJV, ASV, WEBSTER, DRC) vs “having” (YLT, DARBY) vs “seven stars” (WEB)
v16 [lexical]: shineth in his strength vs shining at its brightest — “shineth in his strength” (KJV, ASV, WEBSTER) vs “shining at its brightest” (WEB) vs “shining its might” (YLT) vs “shines its power” (DARBY) vs “power” (DRC)
v17 [grammatical]: saw vs had seen — “saw” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “had seen” (DRC)
v17 [grammatical]: as vs like a — “as” (KJV, YLT, DARBY, WEBSTER, DRC) vs “like a” (WEB) vs “one” (ASV)
v17 [interpretive]: addition vs omission of 'man' — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “man” (WEB)
v17 [stylistic]: upon vs on — “upon” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “on” (WEB)
v18 [textual]: order and translation of Death and Hades/hell — “Death” (WEB, ASV, DARBY, DRC) vs “hell” (KJV, WEBSTER) vs “the hades” (YLT)
v20 [grammatical]: which thou sawest vs you saw — “which thou sawest in” (KJV, ASV, WEBSTER, DRC) vs “you saw” (WEB) vs “that hast seen upon” (YLT) vs “hast seen on” (DARBY)

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原文。 Greek (TAGNT, public-domain critical text). Provided public-domain Greek text

神圣称呼：Theos (God), Kyrios (Lord)。

已参考，但未计入共识

Academic textual-historical analysis

Academic analysis of Revelation 1 begins with its unique hybrid literary form: it explicitly identifies itself as an apocalypse (revelation, 1:1), a prophecy (1:3), and an encyclical letter addressed to seven historical churches in the Roman province of Asia (1:4, 11). The author identifies himself simply as 'John,' a brother and partner in the oppression exiled on the island of Patmos (1:9). Unlike most ancient Jewish apocalypses, the text is not pseudonymous. Philologically, scholars note the author's idiosyncratic Greek. A famous example occurs in 1:4, where the preposition 'apo' (from) is followed by a nominative phrase ('ho on kai ho en kai ho erchomenos', who is and who was and who is to come). Commentators argue this grammatical solecism is a deliberate theological construct designed to treat the divine name as indeclinable, echoing Exodus 3:14. Textual criticism highlights a significant variant in 1:5. The Alexandrian manuscript tradition reads 'lysanti' (loosed or freed us from our sins), while the Byzantine text-type reads 'lousanti' (washed us). Modern critical editions generally prefer 'lysanti' as the original reading. The christophany in 1:12-16 is heavily indebted to the Hebrew Bible. Scholars observe that John does not formally quote the Old Testament; instead, he weaves together a dense tapestry of allusions, primarily drawing the Son of Man imagery and the description of the luminous figure (white hair, flaming eyes, bronze feet) from Daniel 7 and Daniel 10. The designation of Christ as 'ruler of the kings of the earth' (1:5) also sets up a direct polemical contrast with Roman imperial claims.

Jewish interpretation

In modern Jewish academic study, Revelation 1 is recognized as a late first-century Jewish apocalyptic text, though it is not part of the Jewish canon. Its immediate meaning is historically understood through its heavy reliance on the Tanakh. The author, writing in a time of Roman imperial dominance, utilizes classic Jewish prophetic imagery to describe his vision. The 'seven golden lampstands' (v. 12) evoke the Temple menorah (Zechariah 4). The 'one like a son of man' (v. 13) whose hair is 'white like wool' (v. 14) deliberately conflates two distinct figures from Daniel 7: the human 'son of man' (Daniel 7:13) and the divine 'Ancient of Days' (Daniel 7:9), thus transferring divine attributes to Jesus. The declaration 'I am the Alpha and the Omega' (v. 8) parallels the Jewish concept of God's seal being 'Emet' (Truth), which comprises the first, middle, and last letters of the Hebrew alphabet, and echoes Isaiah's claim that God is the 'First and the Last' (Isaiah 44:6).

Latter-day Saint

Revelation 1 establishes the apocalyptic framework of the book, presenting John's exile on the island of Patmos and his divine commission to write to seven churches in Asia. It centers on a dramatic, symbolic vision of the resurrected Jesus Christ standing among seven lampstands, depicted with attributes of absolute divine authority: white hair, eyes like a flame of fire, feet like burnished brass, a voice like many waters, holding seven stars, and possessing the keys of death and Hades.

Jehovah's Witnesses

In its immediate context, Revelation 1 is an apocalyptic prologue establishing the chain of transmission for the vision: from God, to Jesus Christ, to an angel, to John, and finally to the seven assemblies in Asia. John writes from exile on Patmos, describing a localized historical setting but framing the content as a prophetic disclosure of 'things which must happen soon.' The chapter introduces the resurrected, glorified Christ walking among lampstands and holding stars, establishing his authority over the congregations.

NCB 所做的翻译选择 (30)

v1: show — Accurately translates the Greek infinitive deiksai using clear modern English.
v1: angel — Translates angelou into the standard English equivalent in apocalyptic contexts.
v1: servants to servant — Preserves the singular shift in the source text.
v1: God — Applies the divine-name map for Theos.
v2: testified — Updates archaic phrasing to a standard modern equivalent.
v2: testified... testimony — Preserves the cognate construction of the Greek.
v3: reads aloud — Captures the public, liturgical nuance of the Greek participle.
v3: one who reads aloud... those who hear — Maintains the source text's number shift from singular to plural.
v4: him who — Maintains the distinction from 'God' to reflect the indeclinable divine title in the Greek text.
v4: seven spirits — Lowercasing preserves textual ambiguity rather than forcing the Trinitarian identification affirmed by several traditions.
v5: freed — Translates lysanti, favored by modern critical consensus over the Byzantine lousanti.
v5: nominative apposition — Preserves the deliberate grammatical solecism of nominative titles following a genitive.
v6: a kingdom, and priests — Translates the nouns literally, supporting the common priesthood of all believers highlighted by some traditions.
v6: forever and ever — Updates the archaic translation idiom to clear contemporary English.
v7: look — Translates the interjection into modern dignified English.
v8: beginning and end — Reflects the explicit inclusion of these words in the provided source text.
v8: the Alpha and the Omega — Preserves the articulated formulation in the Greek.
v9: in Jesus Christ — Follows the exact phrase supplied in the original text.
v9: because of... because of — Maintains the repetition of the preposition 'dia' in the text.
v10: the Lord's day — Retains the literal rendering, leaving the reference to the first vs seventh day disputed among traditions unresolved.
v11: included — Translates the expansion found in the provided source text.
v11: to — Avoids the archaic preposition 'unto'.
v12: lampstands — Accurate artifact translation leaving the symbolic meaning disputed among traditions unresolved.
v12: see the voice — Preserves the deliberate idiomatic synesthesia of the source language.
v13: a son of man — Maintains the anarthrous construction of the original phrasing.
v14: white as white wool — Translates the double adjective literally, reinforcing the Ancient of Days identification noted by some traditions.
v16: in his right hand... out of his mouth — Retains the parallel structural focus on body parts.
v18: capitalized Death and Hades — Capitalizes personified forces to accurately reflect the text's apocalyptic mythos.
v18: forever and ever — Replaces archaic 'unto' formulations with modern idiomatic phrasing.
v20: angels — Leaves the debate over literal guardians vs human leaders disputed among traditions unresolved.

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.

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