front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introduction\n\n### Outline of the book of Revelation\n\n1. Opening (1:1–20)\n2. Letters to the seven churches (2:1–3:22)\n3. Vision of God and the Lamb in heaven (4:1–5:14)\n4. The seven seals (6:1–8:1)\n5. The seven trumpets (8:2–13:18)\n6. Worship of the Lamb and judgment against Babylon (14:1–20)\n7. The seven bowls (15:1–18:24)\n8. Worship in heaven (19:1–10)\n9. The destruction of the beast (19:11–21)\n10. The thousand years, destruction of Satan, and final judgment (20:1–15)\n10. The new creation and the new Jerusalem (21:1–22:5)\n11. Closing (22:6–21)\n\n\nMany interpreters believe that a phrase in 1:19, “what you have seen, and what is, and what is about to happen after these things,” describes three main divisions of the book. “What you have seen” would describe John’s vision of Jesus in chapter 1. “What is” would describe the current situation of the churches, addressed in chapters 2 and 3. “What is about to happen after these things” would describe the visions of the future in the rest of the book.\n\n### Who wrote the book of Revelation?\n\nThe author identifies himself as John. Many interpreters believe that this means he was the apostle John. However, other interpreters believe this was a different man named John, a prophet who had a ministry among the seven churches described in chapters 2 and 3. In either case, this man wrote the book while on the island of Patmos. The Romans had exiled him there for teaching people about Jesus.\n\n### What type of writing is the book of Revelation?\n\nJohn used a special style of writing to describe his visions. John described what he saw by using many symbols. This style of writing is called symbolic prophecy or apocalyptic literature, and a book written in this style is called an apocalypse.\n\nNo other book of the Bible is written entirely in apocalyptic style like the book of Revelation. However, some passages in the books of Ezekiel, Zechariah, and especially Daniel are similar in content and style to Revelation. It may be beneficial to translate Revelation at the same time as Daniel since those two books have a similar style and some shared imagery. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### How should we translate the title of this book?\n\nTranslators may choose to call this book by one of its traditional titles, such as “Revelation,” “The Revelation of Jesus Christ,” “The Revelation to Saint John,” or “The Apocalypse of John.” Or they may choose a different title such as “The Things that Jesus Christ Showed to John.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### What is the book of Revelation about?\n\nJohn wrote the book of Revelation to encourage believers to remain faithful even when suffering persecution. In the book, John describes visions he had of Satan and his followers fighting against and killing believers. In these visions, God causes many terrible things to happen on earth to punish wicked people. In the end, Jesus defeats Satan and his followers. Then Jesus comforts those who were faithful. Those believers will live forever with God in the new heavens and earth.\n\n### Does one need to understand the book of Revelation in order to translate it?\n\nThe book provides the reader with some idea of how to understand its symbols by interpreting a few of them at the beginning (1:20) and near the end (19:8). But one does not need to understand all of the symbols in the book of Revelation in order to translate it properly. Translators should not suggest possible meanings for the symbols in their translations. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Are the events of Revelation past or future?\n\nSince early Christian times, scholars have interpreted Revelation differently. Some scholars think John described events that happened during his lifetime. Other scholars think John described events that happened throughout history, from his time until the return of Jesus. Still o
1:intro u1e2 0 # Revelation 1 General Notes\n\n## Structure and Formatting\n\nThis chapter explains how the book of Revelation records the vision that John received on the island of Patmos.\n\n- Prologue (1:1-8)\n\n Preface (1:1-3)\n Address and Doxology (1:4-6)\n Theme (1:7-8)\n\n- John’s Vision of Christ (1:9-20)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the words quoted in verse 7.\n\n## Special Concepts in this Chapter\n\n\n### Language that would be figurative in other contexts\n\n\nTo describe the way he saw Jesus in the opening vision that this chapter relates, John uses much language that would be treated as figurative in other contexts. For example, John says in verse 16 that Jesus had “a sharp, double-edged sword coming out of his mouth,” and yet Jesus was still able to speak. Since [Hebrews 4:12](../04/12.md) describes the word of God as like a double-edged sword, we might therefore think that this image actually indicates that Jesus speaks the very words of God because he is God himself. But as the General Introduction to Revelation discusses, it would not be appropriate to use literal language like that in your translation to explain the meaning of what John saw. John is describing what he actually saw and heard in his visions, and you should simply translate his descriptions rather than interpreting them.\n\n### Seven churches\n\nJohn wrote this book to seven actual churches in the Roman province of Asia. That province was located in the western part of what is now the country of Turkey. The churches themselves would be found in the southwestern area of Turkey. The list of the churches in verse 11 follows a particular order. The list begins with Ephesus, the most important city at the time, and moves clockwise around the cities, ending with Laodicea, which was the southernmost city. The letters in chapters 2 and 3 follow this same order.
1:1 rkh9 rc://*/ta/man/translate/figs-abstractnouns ἀποκάλυψις Ἰησοῦ Χριστοῦ, ἣν ἔδωκεν αὐτῷ ὁ Θεὸς 1 If your language does not use an abstract noun for the idea of **revelation**, you could express the same idea in another way. Alternate translation: “The things that God revealed to Jesus Christ” or “The things that Jesus Christ revealed, which God gave him”
1:1 kv41 rc://*/ta/man/translate/figs-possession ἀποκάλυψις Ἰησοῦ Χριστοῦ 1 This phrase could mean: (1) that this book is a **revelation** that came to Jesus from God. Alternate translation: “The revelation to Jesus Christ” (2) that this book is a **revelation** that came from Jesus to John, the author of the book. Alternate translation: “The revelation from Jesus Christ”
1:1 ik5v rc://*/ta/man/translate/figs-explicit τοῖς δούλοις αὐτοῦ 1 Here, **his servants** refers to people who believe in Jesus Christ and accordingly serve him as their Lord. If it would be helpful to your readers, you could indicate that explicitly. Alternative translation: “those who believe in him”
1:1 h2dc rc://*/ta/man/translate/figs-explicit ἐσήμανεν 1 The word translated **signified** could mean implicitly (1) that Jesus used signs or symbols to communicate this **revelation**. Alternate translation: “he showed this by signs” (2) that Jesus made known **what must happen soon**. Alternate translation: “he made this known”
1:1 pb4u rc://*/ta/man/translate/figs-123person τῷ δούλῳ αὐτοῦ, Ἰωάννῃ 1 John is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to me, John, his servant”
1:1 hz2w rc://*/ta/man/translate/translate-names Ἰωάννῃ 1 The word **John** is the name of a man. See the General Introduction to Revelation for a discussion of who this man may have been.
1:2 tgts rc://*/ta/man/translate/translate-tense ὃς ἐμαρτύρησεν 1 Although John uses the past tense and says **testified**, he means that he is testifying to what **he saw** by sending this written record of his visions to the believers in the seven churches. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “who is testifying, by sending you this written record of his visions,”
1:2 koyp rc://*/ta/man/translate/figs-doublet τὸν λόγον τοῦ Θεοῦ, καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ 1 These two phrases mean similar things. John is using them together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “to what God told Jesus Christ to disclose”
1:2 va4c rc://*/ta/man/translate/figs-metonymy τὸν λόγον τοῦ Θεοῦ 1 Here, John uses **word** figuratively to refer to the message that God spoke by using words. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “to the message that God spoke”
1:2 wb7z rc://*/ta/man/translate/figs-abstractnouns τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “to the things about which Jesus Christ testified”
1:3 lyx7 rc://*/ta/man/translate/figs-explicit ὁ ἀναγινώσκων 1 In this context, the word **reading** implicitly means “reading aloud.” In John's culture, a message to a church, such as the one he is sending to the seven churches in this book, would have been read aloud to the assembled believers. You can indicate this in your translation if that would be helpful to your readers. (Revelation is not simply declaring a blessing upon any believer today who would read the book out loud in private.) Alternate translation: “the one reading aloud” or “the one reading for others to hear”
1:3 le65 rc://*/ta/man/translate/figs-genericnoun ὁ ἀναγινώσκων 1 Here, **the one reading** does not refer to a specific person. It refers to anyone who reads the words of the prophecy aloud. Express this in the way that would be most natural in your language. Alternate translation: “anyone who reads aloud”
1:3 dod2 rc://*/ta/man/translate/figs-idiom τηροῦντες 1 See the discussion of the term “keep” in the General Introduction to Revelation. If it would be helpful in your language, you could state the meaning of this expression plainly here and elsewhere throughout the book. Alternate translation: “obeying”
1:3 h37b rc://*/ta/man/translate/figs-activepassive τὰ ἐν αὐτῇ γεγραμμένα 1 If your language does not use this passive form, you could state this in active form. Alternate translation: “the things that I have written in it”
1:3 dwt8 rc://*/ta/man/translate/figs-explicit ὁ γὰρ καιρὸς 1 Here, **the time** refers specifically to the appointed time when God will make the prophecies in this book come true. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “for the time for the fulfillment of what is written in this book”
1:4 vw1t rc://*/ta/man/translate/figs-123person Ἰωάννης 1 In this culture, letter writers would give their own names first, and they would refer to themselves in the third person. If it would be helpful in your language, you could use the first person. If your language has a particular way of introducing the author of a letter, you could also use that. Alternate translation: “From John” or (with no comma following) “I, John, am writing this letter”
1:4 apl8 rc://*/ta/man/translate/figs-123person ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ 1 In this culture, after giving their own names, letter writers would then say to whom they were writing, naming those people in the third person. If it would be helpful in your language, you could use the second person. Alternate translation: “to you who are members of the seven churches in Asia”
1:4 y9yh rc://*/ta/man/translate/translate-blessing χάρις ὑμῖν καὶ εἰρήνη, ἀπὸ ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων, ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ 1 In this culture, letter writers would offer a good wish for the recipient before introducing the main business of the letter. Use a form in your language that makes it clear that this is a greeting and blessing. Alternate translation: “May the one who is and who was and who is coming and the seven spirits who are before his throne give you grace and peace”
1:4 lsun rc://*/ta/man/translate/figs-abstractnouns χάρις ὑμῖν καὶ εἰρήνη, ἀπὸ ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων, ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ 1 If your language does not use an abstract noun for the ideas of **grace** and **peace**, you could express the same ideas in another way. Alternate translation: “May the one who is and who was and who is coming and the seven spirits who are before his throne treat you kindly and make you peaceful”
1:4 cwtm rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 The word **you** is plural here because it refers to all of the believers to whom John is writing. So use the plural form here in your translation if your language marks that distinction, and use the singular or plural form in the rest of the book as the context indicates. (As the General Introduction to Revelation explains, these notes will generally only identify forms as singular or plural if that might not be clear from the context.)
1:4 unul rc://*/ta/man/translate/figs-explicit ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος 1 These three phrases do not describe three different people. They all refer to God. If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: “God, who is and who was and who is coming”
1:4 x38p rc://*/ta/man/translate/writing-symlanguage τῶν ἑπτὰ πνευμάτων 1 Here, the **seven spirits** could refer to: (1) the Spirit of God, that is, the Holy Spirit. The Bible can use the number **seven** as a symbol for completeness and perfection, for example, it describes the Holy Spirit with seven attributes in [Isaiah 11:2](../isa/11/02.md). If this phrase refers to the Holy Spirit, then John is giving a Trinitarian benediction by mentioning God the Father and the Holy Spirit in this verse and Jesus Christ in the next verse. Alternate translation: “the Holy Spirit” (2) seven individual spirits who serve God. Alternate translation: “the seven spirit beings” or “the seven angelic spirits”
1:4 emw0 rc://*/ta/man/translate/figs-metonymy ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ 1 If these are individual **spirits**, is not entirely clear who they are, but they would be seven individual spiritual beings who had important responsibilities serving God. John indicates this by association by noting that they are **before his throne**, that is, in God's presence and ready to serve him whenever needed. Some interpreters believe that they may be the “seven angels” whom John describes in [8:2](../08/02.md). Alternate translation: “who are always ready to serve him in important ways”
1:5 w24x rc://*/ta/man/translate/figs-explicit καὶ ἀπὸ Ἰησοῦ Χριστοῦ 1 The first half of this verse continues the sentence from the previous verse. It may be helpful to indicate this by repeating some of the information from the previous verse. It may also be helpful to begin a new sentence here. Alternate translation: “And may grace and peace also be to you from Jesus Christ”
1:5 gz2n rc://*/ta/man/translate/figs-quotemarks ὁ μάρτυς ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν, καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς 1 In this verse, John is alluding several times to Psalm 89. In that psalm, God speaks of King David as his “firstborn” and says that he will make him “the most exalted of the kings of the earth.” God also says that he will establish David’s throne forever like the moon, “the faithful witness” in the sky. Psalm 89 as a whole is a meditation on the promises that God gave to David in [2 Samuel 7](../2sa/07/01.md). So all of these allusions indicate that Jesus Christ is the one who fulfills God’s promises to David. You may want to explain this in a footnote. You may also want to mark the phrases that are Old Testament allusions by putting them in quotation marks, as the ULT does.
1:5 l3h8 rc://*/ta/man/translate/figs-metaphor ὁ πρωτότοκος τῶν νεκρῶν 1 John is speaking as if Jesus was literally “born” when he became alive again after he died. Since Jesus was the first person to do this, John says that he is the **firstborn**. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “the first person to become alive again after dying”
1:5 j1xp rc://*/ta/man/translate/figs-nominaladj τῶν νεκρῶν 1 John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “from among people who have died”
1:5 ttqn rc://*/ta/man/translate/translate-versebridge 1 A new sentence begins here that continues through the rest of the next verse. This sentence praises Jesus. To make this clear for your readers, you could create a verse bridge for verses 5–6 and begin with John’s wish that would Jesus receive glory and power. A verse bridge might say something like this: “May the glory and the power forever be to Jesus because he is the one who loves us and who has released us from our sins by his blood and who has made us a kingdom, priests for his God and Father. Amen.”
1:5 tqfs rc://*/ta/man/translate/writing-pronouns τῷ ἀγαπῶντι ἡμᾶς 1 Here, **the one** refers to Jesus Christ. If this is not clear to your readers, you can say this explicitly. Alternate translation: “To Jesus Christ, who loves us”
1:5 rvmr rc://*/ta/man/translate/figs-exclusive ἡμᾶς & ἡμᾶς & ἡμῶν 1 By **us** and **our**, John means both himself and his readers. So use the inclusive form of those words in your translation if your language marks that distinction.
1:5 u6v7 rc://*/ta/man/translate/figs-metaphor λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν 1 John is speaking of **sins** as if they were something that had held him and his readers captive and from which they needed to be **released**. He means that Jesus obtained forgiveness from God for people’s sins. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the one having obtained forgiveness for us for our sins”
1:5 q64f rc://*/ta/man/translate/figs-explicit ἐν τῷ αἵματι αὐτοῦ 1 John is using the word **blood** to refer by association to the sacrificial death of Jesus, since Jesus shed his blood when he died for **our sins**. Alternate translation: “by his sacrificial death”
1:6 tkqk rc://*/ta/man/translate/writing-pronouns ἐποίησεν & αὐτοῦ & αὐτῷ 1 The pronouns **he**, **his**, and **him** all refer to Jesus. It may be helpful to clarify this for your readers. Alternate translation: “Jesus has made … his … to Jesus”
1:6 nhfb rc://*/ta/man/translate/figs-metaphor βασιλείαν, ἱερεῖς τῷ Θεῷ καὶ Πατρί αὐτοῦ 1 If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. The phrase **a kingdom, priests to God** is an allusion to [Exodus 19:6](../exo/19/06.md), where God tells the Israelites, “You will be to me a kingdom of priests.” This means that the Israelites will have the God as their king and that they will lead the other people of the world to worship God. Alternate translation: “people who obey God, the Father of Jesus Christ, as their king and who lead others to worship him”
1:6 ne7x rc://*/ta/man/translate/figs-hendiadys τῷ Θεῷ καὶ Πατρί αὐτοῦ 1 This phrase expresses a single idea by using two words connected with **and**. The phrase **his Father** tells who **God** is. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “to God, who is his Father”
1:6 i3jg rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρί 1 **Father** is an important title that describes the relationship between God and Jesus. Be sure to retain this title in your translation.
1:6 nesy rc://*/ta/man/translate/figs-abstractnouns αὐτῷ ἡ δόξα καὶ τὸ κράτος 1 If your language does not use abstract nouns for **glory** or **power**, you could express these ideas in other ways. Alternate translation: “may all of creation acknowledge how glorious and powerful he is”
1:6 mh4c rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας 1 This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “forever”
1:6 r456 rc://*/ta/man/translate/translate-transliterate ἀμήν 1 See the discussion in the General Introduction to Revelation about how to represent the word **Amen** in your translation here and in its other occurrences throughout the book.
1:7 ldv8 rc://*/ta/man/translate/figs-quotemarks ἰδοὺ, ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς, καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ’ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς 1 **Behold, he is coming with the clouds** is a quotation from [Daniel 7:13](../dan/07/13.md). The phrases **every eye will see him, even those who pierced him** and **will mourn because of him** are quotations from [Zechariah 12:10](../zec/12/10.md). It may be helpful to your readers to indicate this by setting off these Old Testament quotations with quotation marks, as the ULT does, or with whatever other punctuation or convention your language uses to indicate a quotation.
1:7 mx1c rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 As the General Introduction to Revelation discusses, here John is using the term **Behold** to focus his listeners’ attention on what he is about to say. Your language may have a comparable expression that you can use in your translation, in this instance and throughout the book. Alternate translation: “Listen carefully!”
1:7 bbqj rc://*/ta/man/translate/writing-pronouns ἔρχεται μετὰ τῶν νεφελῶν 1 The pronoun **he** here refers to Jesus Christ. If this is unclear to your readers, you could express the meaning explicitly. Alternate translation: “Jesus is coming with the clouds”
1:7 k0qo rc://*/ta/man/translate/figs-metonymy ἔρχεται μετὰ τῶν νεφελῶν 1 John is referring to Jesus returning from heaven through the sky by association with the **clouds** that are in the sky. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “he will return visibly in the sky”
1:7 hb4i rc://*/ta/man/translate/figs-synecdoche ὄψεται αὐτὸν πᾶς ὀφθαλμὸς 1 John is using one part of a person, the **eye**, to mean all of a person in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “every person will see him”
1:7 ndf6 rc://*/ta/man/translate/figs-synecdoche οἵτινες αὐτὸν ἐξεκέντησαν 1 John is using one thing that people did to Jesus when they killed him, they **pierced** him, to mean all that they did when they killed him. (Jesus’ hands and feet were pierced with nails when he was hung on the cross, and later a soldier pierced his side with a spear to see whether he was dead.) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “those who killed him”
1:7 s0rd rc://*/ta/man/translate/figs-doublet ναί! ἀμήν! 1 The terms **Yes** and **Amen** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “It will certainly be so!”
1:8 c96p rc://*/ta/man/translate/writing-quotations ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ, λέγει Κύριος, ὁ Θεός, ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, ὁ Παντοκράτωρ 1 Here, **says the Lord God** indicates that the clauses that come before and after this phrase are quotations. If it would be helpful in your language, you could move this phrase to the beginning or end of the verse. Alternate translation: “The Lord God says, ‘I am the alpha and the omega, the one being and the one having been and the one coming, the Ruler of All’”
1:8 t0ga rc://*/ta/man/translate/translate-textvariants τὸ Ἄλφα καὶ τὸ Ὦ, λέγει Κύριος 1 Some versions add the phrase “the Beginning and the End” after this statement. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to follow the reading of the ULT and not include the extra phrase.
1:8 ufix rc://*/ta/man/translate/figs-metaphor τὸ Ἄλφα καὶ τὸ Ὦ 1 The first and last letters of the Greek alphabet are **alpha** and **omega**. When God says that he is these letters, he means that he is the one who was at the beginning of all things and who will be at the end of all things. If you wish to retain this image in your translation, you could use the first and last letters of your own alphabet. Alternatively, you could use plain language. See the next two notes for further possibilities. Alternate translation: “the A and the Z” or “the one who was at the beginning of all things and who will be at the end of all things”
1:8 eghq rc://*/ta/man/translate/figs-explicit τὸ Ἄλφα καὶ τὸ Ὦ 1 The implication of God having been at the beginning of all things may be that God created all things, and the implication of that fact that God will be at the end of all things may be that God will bring all things to their appropriate end. In other words, God may be asserting his identity as the creator of the world and the ultimate judge of the world. Alternate translation: “the creator and the ultimate judge of the world”
1:8 bmbt rc://*/ta/man/translate/figs-merism τὸ Ἄλφα καὶ τὸ Ὦ 1 God may also be using the first and last letters of the alphabet to represent two extremes of time, the beginning and end of time, in order to mean those extremes and all of the time in between. In that case, this expression would be equivalent to what God says in the rest of the quotation in this verse. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the one who has always existed”
1:8 in5e rc://*/ta/man/translate/figs-explicit ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος 1 See how you translated this phrase in [1:4](../01/04.md).
1:9 y5gy rc://*/ta/man/translate/figs-metaphor ὁ ἀδελφὸς 1 John is using the term **brother** to indicate that he has the same faith as the people to whom he is writing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fellow believer”
1:9 ikek rc://*/ta/man/translate/figs-abstractnouns συνκοινωνὸς ἐν τῇ θλίψει, καὶ βασιλείᾳ, καὶ ὑπομονῇ, ἐν Ἰησοῦ 1 If your language does not use abstract nouns for the ideas of **suffering**, **kingdom**, and **endurance**, you could express these ideas in another way. Alternate translation: “someone who is patiently enduring while suffering just as you are because we are loyal to Jesus as our king”
1:9 ow4t ἐν Ἰησοῦ 1 Alternate translation: “that people who follow Jesus experience”
1:9 rjyd rc://*/ta/man/translate/figs-activepassive τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the island that people call Patmos”
1:9 c1a9 rc://*/ta/man/translate/figs-metonymy τὸν λόγον τοῦ Θεοῦ 1 John is using the term **word** to mean the message from God that he had shared by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the message from God”
1:9 sim8 rc://*/ta/man/translate/figs-possession τὴν μαρτυρίαν Ἰησοῦ 1 In this possessive form, **Jesus** is the object rather than the subject of **testimony**. This does not mean **testimony** that Jesus himself gave; it means **testimony** that John gave about Jesus. Alternate translation: “the testimony that I proclaimed about Jesus”
1:10 s2sw rc://*/ta/man/translate/figs-idiom ἐγενόμην ἐν Πνεύματι 1 Here, **in the Spirit** could mean: (1) God’s **Spirit**, the Holy Spirit, influenced John so that he could receive divine revelation. Alternate translation: “The Holy Spirit influenced me” (2) God caused John’s spirit to be in a state in which he could perceive revelation. Alternate translation: “God influenced my spirit”
1:10 lnj2 rc://*/ta/man/translate/figs-idiom ἐν τῇ Κυριακῇ ἡμέρᾳ 1 Here, **the Lord’s day** means the first day of the week, which was the day on which believers gathered to worship because that was the day on which Jesus rose from the dead. In your translation, you could use the term in your language for the first day of the week. Alternate translation: “one Sunday”
1:10 fa68 rc://*/ta/man/translate/figs-simile φωνὴν μεγάλην ὡς σάλπιγγος 1 The point of this comparison is not that the sound of the **voice** was like the sound of a **trumpet** but that the voice was **loud** like a trumpet. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “a voice as loud as a trumpet”
1:10 ggph rc://*/ta/man/translate/figs-metonymy φωνὴν μεγάλην 1 John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “someone speaking loudly”
1:11 y4ab rc://*/ta/man/translate/writing-quotations λεγούσης 1 The word **saying** introduces a quotation. What follows is what the voice that John described in the previous verse said. Consider natural ways of introducing direct quotations in your language. It may be helpful to start a new sentence here. Alternate translation: “That voice said”
1:11 kq6x rc://*/ta/man/translate/translate-names Ἔφεσον & Σμύρναν & Πέργαμον & Θυάτειρα & Σάρδεις & Φιλαδέλφιαν & Λαοδίκιαν 1 The words **Ephesus**, **Smyrna**, **Pergamum**, **Thyatira**, **Sardis**, **Philadelphia**, and **Laodicea** are the names of cities. See the General Notes to this chapter for more information.
1:12 r89l rc://*/ta/man/translate/figs-metonymy τὴν φωνὴν ἥτις 1 John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “what person”
1:13 xmx7 rc://*/ta/man/translate/figs-simile ὅμοιον Υἱὸν Ἀνθρώπου 1 The expression **like a son of man** is an allusion to [Daniel 7:13](../dan/07/13.md). It means “like a human being.” The point of this comparison is that the figure whom John saw looked like a human. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a figure who was human in form”
1:13 wd1l rc://*/ta/man/translate/figs-activepassive καὶ περιεζωσμένον πρὸς τοῖς μαστοῖς ζώνην χρυσᾶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. It may be helpful to begin a new sentence here. Alternate translation: “He had wrapped a golden sash around his chest”
1:13 y6qk rc://*/ta/man/translate/translate-unknown ζώνην χρυσᾶν 1 A **sash** was a strip of cloth that someone would wrap around the chest to keep a robe closed. Your language may have a term of its own for such an article that you can use in your translation, or you could use plain language. Alternate translation: “a wide strip of golden cloth”
1:14 hqz1 rc://*/ta/man/translate/figs-hendiadys ἡ & κεφαλὴ αὐτοῦ καὶ αἱ τρίχες 1 John is not saying that both the **head** (that is, the skin of the head) and the **hair** of this person were while. Rather, this phrase expresses a single idea by using two words connected with **and**. The word **head** tells where this **hair** was. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “his hair”
1:14 j9w4 rc://*/ta/man/translate/translate-unknown λευκαὶ, ὡς ἔριον λευκόν ὡς χιών 1 If your readers would not be familiar with **snow** or **wool**, in your translation you could use the names of things they would be familiar with, or you could use a general expression. Alternate translation: “were white as cotton, white as egret feathers” or “were brilliantly white”
1:14 mg7r rc://*/ta/man/translate/figs-doublet λευκαὶ, ὡς ἔριον λευκόν ὡς χιών 1 The phrases **white as wool** and **white as snow** indicate the same thing. John is using the two phrases together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “as white as the whitest things on earth”
1:14 k7h3 rc://*/ta/man/translate/figs-simile οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός 1 The point of this comparison is that the **eyes** of this person were very bright, like a **flame**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “his eyes were as bright as a flame of fire”
1:14 vp4t rc://*/ta/man/translate/figs-explicitinfo φλὸξ πυρός 1 It might seem that the expression **a flame of fire** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “a flame”
1:15 u551 rc://*/ta/man/translate/figs-simile οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης 1 The point of this comparison is that the **feet** of this person were shining brightly, as refined **bronze** does. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “his feet were shining brightly, as bronze does when it has been refined in a furnace”
1:15 oc66 rc://*/ta/man/translate/figs-activepassive χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “bronze that someone had refined in a furnace”
1:15 izg6 rc://*/ta/man/translate/figs-simile ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν 1 The point of this comparison is that the **voice** of this person was very loud, like the **sound of many waters**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “his voice was very loud, like the sound of many waters”
1:15 pi5n rc://*/ta/man/translate/figs-idiom ὑδάτων πολλῶν 1 By **many waters**, John could mean a loud waterfall or raging floodwaters. Alternate translation: “of a waterfall” or “of raging floodwaters”
1:16 qu9h rc://*/ta/man/translate/figs-explicit καὶ ἔχων 1 If it would be helpful to your readers, you could start a new sentence here and indicate the subject of **having** explicitly. Alternate translation: “This one who was like a son of man had”
1:16 pp58 rc://*/ta/man/translate/writing-symlanguage ἐκ τοῦ στόματος αὐτοῦ & ἐκπορευομένη 1 Be sure it is clear in your translation that this means that the blade of the **sword** was protruding from **his mouth**. The sword itself was not in motion. Alternate translation: “protruding from his mouth”
1:16 c0w0 rc://*/ta/man/translate/figs-ellipsis ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “his face was shining as the sun shines”
1:16 cb26 rc://*/ta/man/translate/figs-simile ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει 1 The point of this comparison is that the **face** of this person was shining as brightly as the **sun** shines. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “his face was shining as brightly as the sun shines”
1:16 oyit rc://*/ta/man/translate/figs-idiom ἐν τῇ δυνάμει αὐτοῦ 1 This expression refers to the greatest brightness of the sun, which occurs at noon, when the sun is highest in the sky. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at its greatest brightness” or “when it is highest in the sky”
1:17 we5b rc://*/ta/man/translate/figs-idiom πρὸς τοὺς πόδας αὐτοῦ 1 This expression means that John fell to the ground in front of this person. It does not mean that he landed right on his feet. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “onto the ground in front of him”
1:17 u7gn rc://*/ta/man/translate/figs-simile ὡς νεκρός 1 The point of this comparison is that just as a **dead man** is lifeless, John was so overcome by fear that he did not even have the energy to keep standing up. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “because I was so overcome by fear that I lost all my energy and became like a lifeless dead man”
1:17 jw5r rc://*/ta/man/translate/translate-symaction ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ 1 Jesus **placed his right hand** on John as a symbolic action to express comfort and assurance to him because he needed encouragement in this moment of fear. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “he placed his right hand encouragingly on me”
1:17 axrg rc://*/ta/man/translate/figs-doublenegatives μὴ φοβοῦ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **be afraid**. Alternate translation: “Take courage”
1:17 uc3d rc://*/ta/man/translate/figs-merism ὁ πρῶτος καὶ ὁ ἔσχατος 1 This expression has the same meaning as “the alpha and the omega” in [1:8](../01/08.md). See how you translated that expression there. Alternate translation: “the one who was at the beginning of all things and who will be at the end of all things” or “the one who created everything and who will bring all things to an end” or “the one who has always existed”
1:18 zm05 rc://*/ta/man/translate/figs-parallelism καὶ ὁ ζῶν 1 If you translated “I am the first and the last” in the previous verse as “I am the one who has always existed,” then the phrase “and the one living” means basically the same thing. Jesus would be using repetition for emphasis. In your translation, you could connect these phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation, following a comma at the end of the previous verse: “yes, I have always been alive”
1:18 vsfr rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 See how you translated the similar expression in [1:6](../01/06.md). Alternate translation: “forever”
1:18 a4e2 rc://*/ta/man/translate/figs-metaphor ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾍδου 1 Jesus is speaking as if he possesses literal **keys** to **death and Hades**. He means that he has authority over the realm of the dead. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have authority over death and Hades”
1:18 ilmy rc://*/ta/man/translate/figs-doublet ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾍδου 1 In this context, the terms **death** and **Hades** mean the same thing. They both refer to the abode of the dead. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “I have complete authority over the realm of the dead”
1:18 pgql rc://*/ta/man/translate/figs-explicit ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾍδου 1 The implication is that Jesus is able to give life to those who have died and let them out of **Hades**. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “I am able to give life to people who have died and let them out of Hades”
1:18 acrx rc://*/ta/man/translate/translate-transliterate τοῦ θανάτου καὶ τοῦ ᾍδου 1 The word **Hades** is the Greek name for the abode of the dead. In your translation, you could spell this word the way it sounds in your language and then explain its meaning. Alternatively, you could use a word for the abode of the dead in your language. Alternate translation: “of Hades, the abode of the dead”
1:19 eupc rc://*/ta/man/translate/figs-merism ἃ εἶδες, καὶ ἃ εἰσὶν, καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα 1 See the discussion of this phrase in the General Introduction to Revelation. Jesus may be referring to the vision John is presently having of him, the letters he will tell John to write, and the visions John will later see. If that is the case, then Jesus is describing everything he wants John to write by naming its major components. Translate this phrase in such a way that this potential meaning would be clear.
1:20 ttic rc://*/ta/man/translate/figs-ellipsis τὸ μυστήριον 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be helpful in your language. Alternate translation: “I will explain the mystery”
1:20 eek9 rc://*/ta/man/translate/figs-explicit ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν 1 In chapters 2 and 3, Jesus will dictate a letter to each of the **angels of the seven churches** as if those angels were the churches themselves. So in this vision in chapter 1, these **angels**, symbolized by the **stars** in Jesus’ **right hand**, seem to personify the churches. That is, the angels represent the churches as if the churches were people. These **angels** could be: (1) actual angels, that is, spiritual beings. Alternate translation: “angels who represent the seven churches” (2) leaders of the churches, whom Jesus is describing as angels. Alternate translation: “leaders of the seven churches” (3) messengers bringing news of the churches to John and carrying John’s letters back to the churches. Alternate translation: “messengers of the seven churches”
2:intro zps2 0 # Revelation 2 General Notes\n\n## Structure and Formatting\n\n- The Letter to Ephesus (2:1-7)\n\n- The Letter to Smyrna (2:8-11)\n\n- The Letter to Pergamum (2:12-17)\n\n- The Letter to Thyatira (2:18-29)\n\nYou may wish to set each letter apart so that your readers can easily see that these are separate letters. You could, for example, put a blank line between these letters in your translation.\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the words in verse 27.\n\n## Special concepts in this chapter\n\n### “the angel of the church”\n\nJesus addresses each of his letters to the “angel” of the church he is writing to. As a note to [1:20](../01/20.md) discusses, the word “angel” could have a literal sense, or it could mean “leader” or “messenger.” You should translate “angel” in the introduction to these letters in the same way you decided to translate it in [1:20](../01/20.md).\n\n### Balaam, Balak, and Jezebel\n\nIn two of the letters in this chapter, Jesus refers to people whose stories are told in the Old Testament. In the letter to Pergamum, in [2:14](../02/14.md), he refers to Balaam and Balak, and in the letter to Thyatira, in [2:20](../02/20.md), he refers to Jezebel. These were all people who tried to harm the Israelites by cursing them or by making them want to stop obeying God. Notes to these verses suggest ways of indicating that Jesus is referring to people whose stories are told in the Bible.\n\n### Nicolaitans\n\nIn the letter to Ephesus, in [2:6](../02/06.md), and in the letter to Pergamum, in [2:15](../02/15.md), Jesus refers to the “Nicolaitans.” This name describes people who followed the teachings or practices of a man named Nicolaus. It is no longer known who he was or what he taught. It is possible that he encouraged believers in Jesus, based on a misunderstanding of what it meant to be spiritual or to have Christian freedom, to take part in feasts at the temples of idols and in the immorality that happened during these feasts. In [2:14–15](../02/14.md), Jesus seems to associate the teaching of Nicolaus with the teaching of Balaam, who got the Israelites “to eat food sacrificed to idols and to be sexually immoral.” The Hebrew name Balaam has the same meaning as the Greek name Nicolas, “one who conquers the people,” so when Jesus says in [2:14](../02/14.md) that some in Pergamum follow the teaching of Nicolaus “in the same way” that they follow the teaching of Balaam, he may be saying that the contemporary teaching of Nicolaus is the same as the ancient teaching of Balaam. However, none of this is certain, so it would be best in your translation simply to refer to “the works of the Nicolaitans” in [2:6](../02/06.md) and to “the teaching of the Nicolaitans” in [2:15](../02/15.md) without trying to explain those things any further.\n\n## Translation issues in this chapter\n\n\n### Levels of quotation\n\n\nThe opening of each of the letters to the seven churches is a quotation within a quotation, and the main body of each letter is a quotation within a quotation within a quotation. If your language would not put one direct quotation inside another, you can translate the opening of each letter so that its main body is a simple direct quotation. You could end the quotation that begins at [1:17](../01/17.md) at the end of [1:20](../01/20.md), and you could then have John resume his narrative of his encounter with Jesus at the beginning of each letter. For example, for the first letter, to Ephesus, you could translate [2:1](../02/01.md) this way: “Jesus then told me to write to the angel of the church in Ephesus that the one holding the seven stars in his right hand, the one walking in the midst of the seven golden lampstands, said the following things.” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### The use of the second-person singular in letters to groups\n\nSince each of the letters to the seven churches is addressed to an
2:1 g0bm rc://*/ta/man/translate/figs-quotesinquotes τῷ ἀγγέλῳ τῆς ἐν Ἐφέσῳ ἐκκλησίας γράψον: τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν 1 See the General Notes to this chapter for a discussion of how you could translate this verse so that there is not a quotation within a quotation and so that the letter that follows in verses 2–7 is not a quotation within a quotation within a quotation.
2:1 kq5r rc://*/ta/man/translate/figs-explicit τῷ ἀγγέλῳ τῆς ἐν Ἐφέσῳ 1 As the General Notes to this chapter discuss, here and in verses 8, 12, and 18 you should translate the term **angel** the way you did in [1:20](../01/20.md). Alternate translation: “To the angel who represents the church in Ephesus” or “To the leader of the church in Ephesus” or “To the messenger of the church in Ephesus”
2:1 q1ck rc://*/ta/man/translate/figs-explicit τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ 1 As the General Notes to this chapter discuss, Jesus is identifying himself by referring to symbols from the vision that John describes in chapter 1. As Jesus does this, he speaks of himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, Jesus, the one holding the seven stars in my right hand … say these things”
2:2 mm3q rc://*/ta/man/translate/figs-explicit οἶδα 1 See the discussion of the phrase **I know** in the General Notes to this chapter. Alternate translation: “I am well aware of”
2:2 l6mv rc://*/ta/man/translate/figs-yousingular σου & σου & οὐ δύνῃ & ἐπείρασας & εὗρες 1 See the discussion in the General Notes to this chapter of how Jesus is using the second-person singular to address the “angel” of this church. Throughout this letter and the other letters in chapters 2 and 3, it may be more natural in your language to use the plural form of second-person pronouns and verbs, since Jesus is actually addressing all of the believers in the churches.
2:2 sxbf rc://*/ta/man/translate/figs-nominaladj κακούς 1 Jesus is using the adjective **evil** as a noun to mean a certain kind of person. The word is plural, and the ULT adds the word **ones** to show this. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: “evil people”
2:3 muq8 rc://*/ta/man/translate/figs-metonymy διὰ τὸ ὄνομά μου 1 Here, **name** represents a person by association with the way that each person has a name. Alternate translation: “because of me”
2:3 mg3z rc://*/ta/man/translate/figs-doublenegatives οὐ κεκοπίακες 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **grown weary**. Alternate translation: “have remained strong”
2:3 j46d rc://*/ta/man/translate/figs-metonymy οὐ κεκοπίακες 1 Jesus is referring to giving up by association with the way that people who have **grown weary** often give up what they have been doing. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “have not given up” or “have not abandoned your faith in me”
2:4 j7gz rc://*/ta/man/translate/figs-idiom ἔχω κατὰ σοῦ, ὅτι 1 See the discussion of the expression **I have against you** in the General Notes to this chapter to decide how to translate the expression here and in its other occurrences in these letters. Alternate translation: “I disapprove of you because” or “I have a criticism to make of you, that”
2:5 sfw2 rc://*/ta/man/translate/figs-metaphor πόθεν πέπτωκας 1 Jesus is speaking as if the believers in Ephesus have literally **fallen** from a height. He means that they are no longer devoted to him in the way they originally were. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how much you once loved me”
2:5 cd8v rc://*/ta/man/translate/figs-idiom τὰ πρῶτα ἔργα ποίησον 1 Here the word **first** indicates earliest in time rather than chief in importance. Alternate translation: “demonstrate your devotion to me in the way you did originally”
2:5 j8p5 rc://*/ta/man/translate/figs-metaphor κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς 1 Jesus is not speaking of a literal **lampstand** here; when he says that he will remove this lampstand, he means that the assembly of believers in Ephesus will no longer exist. However, since Jesus refers to the lampstands in John’s vision at the opening of this letter, it would be good to show the connection between the reference there and the reference here. In your translation, you might translate the term **lampstand** directly here but then explain its meaning. Alternate translation: “I will remove your lampstand from its place, yes, you will no longer be a church”
2:6 g8gn rc://*/ta/man/translate/figs-metaphor τοῦτο ἔχεις, ὅτι μισεῖς 1 See the discussion of the expression **you have this** in the General Notes to this chapter to decide how to translate the expression here and in its other occurrences in these letters. Alternate translation: “this is to your credit, that you hate” or “here is a good thing that you are doing: you hate”
2:6 cvi5 rc://*/ta/man/translate/translate-names τῶν Νικολαϊτῶν 1 The word **Nicolaitans** is the name for people who followed the teachings and practices of a man named Nicolaus. See the General Notes to this chapter for a discussion of the Nicolaitans.
2:7 tidg rc://*/ta/man/translate/figs-123person ὁ ἔχων οὖς, ἀκουσάτω 1 See the discussion in the General Notes to this chapter of how to translate this third-person imperative, found here and towards the end of each of the letters, if your language does not use that form. Alternate translation: “May the one having an ear hear” or “The one who has an ear should hear”
2:7 ruh0 rc://*/ta/man/translate/figs-genericnoun ὁ ἔχων οὖς, ἀκουσάτω 1 See the discussion in the General Notes to this chapter of how to translate this expression that might seem to be speaking of a specific person but which really refers to any person who fits its description. Alternate translation: “Anyone who has an ear should hear”
2:7 a91t rc://*/ta/man/translate/figs-123person ὁ ἔχων οὖς, ἀκουσάτω 1 Through this expression, Jesus is addressing his audience in the third person, even though he is speaking directly to them. As the General Notes to this chapter discuss, if it would be helpful in your language, you could translate the expression in the second person, here and in its other occurrences in chapters 2 and 3. Alternate translation: “If you have an ear, then hear”
2:7 s3qg rc://*/ta/man/translate/figs-metonymy ὁ ἔχων οὖς, ἀκουσάτω 1 As the General Notes to this chapter discuss, the phrase “having an ear” represents the willingness to understand and obey, by association with the part of the body by which people would have received the spoken teaching of Jesus. Alternate translation: “Anyone who is willing should understand and obey”
2:7 wzg1 rc://*/ta/man/translate/figs-metaphor τῷ νικῶντι 1 As the General Notes to this chapter discuss, Jesus is speaking as if the person to whom he is making this promise will win a victory. He is actually referring to a person who refuses to worship idols even at the risk of persecution and death. In your translation, you may wish to express this meaning plainly. Alternate translation: “To the one who refuses to worship idols even at the risk of persecution and death”
2:7 t84w rc://*/ta/man/translate/figs-genericnoun τῷ νικῶντι 1 As the General Notes to this chapter discuss, while the expression “to the one conquering” might seem to be speaking of a specific person, it really means any person who fits its description. Alternate translation: “to anyone who conquers” or “to anyone who refuses to worship idols even at the risk of persecution and death”
2:7 ng2d rc://*/ta/man/translate/figs-possession τοῦ ξύλου τῆς ζωῆς 1 Jesus is using this possessive form to identify this **tree** not as having life but as giving **life**. In other words, Jesus means not a living tree but a life-giving tree. Alternate translation: “the life-giving tree”
2:7 rmf5 rc://*/ta/man/translate/figs-explicit τοῦ ξύλου τῆς ζωῆς 1 This is a reference to the description in [Genesis 2:9](../02/09.md) of the **tree of life** that was in the Garden of Eden. The fruit of that tree enabled anyone who ate it to live forever. So Jesus is saying by implication that he will give everlasting life to anyone who remains faithful to him. However, since the tree of life appears in the closing vision of the book, in [22:2](../22/02.md), it would be good to retain the image here rather than simply express its meaning in plain language. So you might translate the phrase **tree of life** directly but then explain its meaning. Alternate translation: “I will grant to him to eat from the tree of life that is in the paradise of God, yes, I will grant him everlasting life”
2:8 is3w rc://*/ta/man/translate/figs-quotesinquotes καὶ τῷ ἀγγέλῳ τῆς ἐν Σμύρνῃ ἐκκλησίας γράψον: τάδε λέγει ὁ πρῶτος καὶ ὁ ἔσχατος, ὃς ἐγένετο νεκρὸς καὶ ἔζησεν 1 If you translated the letter to Ephesus in verses 1–7 so that its main body was a simple direct quotation, you can continue to do that with each of the letters. Alternate translation: “Then Jesus told me to write to the angel of the church in Smyrna that the first and the last, who became dead but lived, said these things”
2:8 huo8 rc://*/ta/man/translate/figs-123person τάδε λέγει ὁ πρῶτος καὶ ὁ ἔσχατος, ὃς ἐγένετο νεκρὸς καὶ ἔζησεν 1 If you have decided to use the second person to translate these opening statements in which Jesus refers to himself in the third person, you can continue to do that here. Alternate translation: “I, Jesus, the first and the last, who became dead but lived, say these things”
2:8 k7qk rc://*/ta/man/translate/figs-merism ὁ πρῶτος καὶ ὁ ἔσχατος 1 See how you translated the phrase **The first and the last** in [1:17](../01/17.md).
2:9 lhuk rc://*/ta/man/translate/figs-metaphor πλούσιος εἶ 1 Jesus is speaking as if the believers in Smyrna were literally **rich**, even though he has just acknowledged their **poverty**. He means that they are spiritually rich because God will reward them for their faithfulness and suffering. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God will reward you richly”
2:9 qf9p rc://*/ta/man/translate/figs-irony καὶ οὐκ εἰσίν 1 Jesus is speaking as if the people who are slandering the believers in Smyrna are literally **not** Jews. He means that they are acting as if they were not Jews, since they are persecuting people who sincerely worship the God of Israel. This makes them **not** Jews in some spiritual sense. Alternate translation: “but who are not acting in the way that Jews should”
2:9 a4yu rc://*/ta/man/translate/figs-metaphor συναγωγὴ τοῦ Σατανᾶ 1 Jesus is speaking as if the **synagogue** where these Jews gathered was literally devoted to the worship of **Satan** instead of the God of Israel. He means that when these Jews gather together and **slander** genuine believers, they are serving Satan’s purposes rather than God’s. If it would be helpful to your readers, you could say that plainly. Alternate translation: “their gatherings really serve Satan’s purposes rather than God’s”
2:10 agx4 rc://*/ta/man/translate/figs-idiom βάλλειν & ἐξ ὑμῶν εἰς φυλακὴν 1 Jesus does not mean that the devil will literally **throw** some of the believers in Smyrna **into prison**. That is, the devil will not pick them up and heave them through the air. Alternate translation: “to have some of you put in prison”
2:10 r472 rc://*/ta/man/translate/figs-synecdoche βάλλειν & ἐξ ὑμῶν εἰς φυλακὴν 1 Jesus is speaking of **the devil** as the person who will do this action, but Jesus is using the devil to represent everyone who will responsible for it. The Jews in Smyrna would actually have the believers put in prison, acting under the devil’s influence. Alternate translation: “to influence people to put some of you in prison”
2:10 ve3d rc://*/ta/man/translate/figs-activepassive ἵνα πειρασθῆτε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that he can test you”
2:10 lh11 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα πειρασθῆτε 1 The words **so that** introduce the purpose for which **the devil** will **throw** some of the believers **into prison**. Use a natural way in your language for introducing a purpose clause. Be sure that it is clear to your readers that this is a purpose that the devil is pursuing. Jesus is not saying that he is going to use the devil to test the believers to see if they will remain faithful. Alternate translation: “to try to get you to abandon your faith”
2:10 tlvz rc://*/ta/man/translate/figs-yousingular ὑμῶν & πειρασθῆτε & ἕξετε 1 The word **you** is plural in these instances. Jesus is speaking more directly to the believers in Smyrna to warn them about the suffering they are about to experience. If your language marks a distinction between singular and plural forms of “you” and if you have been using the singular forms of “you” and “your” in these letters because they are addressed to individual angels, you may consider using the plural form of “you” here if that would be natural in your language.
2:10 snk8 rc://*/ta/man/translate/figs-metaphor ἡμερῶν δέκα 1 As the General Introduction to Revelation discusses, time references such as this one may have symbolic significance. In this case, by allusion to [Daniel 1:14](../dan/01/14.md), **ten days** may represent a short or limited amount of time for testing. However, as the Introduction explains, it would be appropriate to translate this as a literal period of time rather than offering an interpretation of the phrase such as “for a short time of testing.”
2:10 zhj8 rc://*/ta/man/translate/figs-metaphor τὸν στέφανον τῆς ζωῆς 1 Jesus is speaking he will literally give these believers **life** as a crown to wear. He is using the word **crown** to mean “reward.” If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “everlasting life as your reward”
2:11 g7zq rc://*/ta/man/translate/figs-metonymy ὁ ἔχων οὖς, ἀκουσάτω & ὁ νικῶν 1 See how you translated these phrases in [2:7](../02/07.md).
2:11 q6w2 rc://*/ta/man/translate/figs-activepassive ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “The second death will certainly not hurt anyone who conquers”
2:11 r457 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 As the General Introduction to Revelation discusses, John frequently uses a double negative for emphasis that the ULT translates with the expression “certainly not,” as in this case. The second negative does not cancel the first to create a positive meaning. If for emphasis your language uses double negatives that do not cancel one another, it would be appropriate to use that construction here and in the other instances of this double negative throughout the book.
2:11 jwlm rc://*/ta/man/translate/translate-ordinal τοῦ θανάτου τοῦ δευτέρου 1 If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “death number two” or “the next death”
2:11 ayw1 rc://*/ta/man/translate/figs-metaphor οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου 1 Jesus is speaking as if people who had died would die a **second** time. By **the second death**, he means separation from God. That is spiritual death, just as physical death involves the separation of the human soul and spirit from the human body. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will certainly not experience separation from God after he dies physically”
2:12 f6s5 rc://*/ta/man/translate/writing-symlanguage τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν 1 See how you translated this phrase in [1:16](../01/16.md).
2:13 ryn6 rc://*/ta/man/translate/figs-metaphor ὅπου ὁ θρόνος τοῦ Σατανᾶ 1 Jesus is speaking as if **Satan** literally had a **throne** in the city of Pergamum. He means that Satan has great influence in that city. (This could be a reference to a giant altar to the god Zeus that existed in Pergamum at this time.) Alternate translation: “in a city where Satan has great influence”
2:13 tf7c rc://*/ta/man/translate/figs-metonymy κρατεῖς τὸ ὄνομά μου 1 Here, **name** represents a person by association with the way that each person has a name. Alternate translation: “you hold on to me”
2:13 fxzt rc://*/ta/man/translate/figs-metaphor κρατεῖς τὸ ὄνομά μου 1 Jesus is speaking as if the believers in Pergamum were literally holding on to him. He means that they are continuing to trust him despite the suffering they are experiencing. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you continue to trust me”
2:13 ppz3 rc://*/ta/man/translate/figs-doublenegatives οὐκ ἠρνήσω τὴν πίστιν μου 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **deny**. Alternate translation: “you continued to believe in me”
2:13 da1q rc://*/ta/man/translate/figs-possession τὴν πίστιν μου 1 In this possessive form, **Jesus** is the object rather than the subject of **faith**. That is, this does not mean faith that Jesus has, it means the faith that these believers have in Jesus. Alternate translation: “your faith in me”
2:13 mlwq rc://*/ta/man/translate/figs-idiom ἐν ταῖς ἡμέραις Ἀντιπᾶς 1 Jesus is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “during the time of Antipas”
2:13 lu4b rc://*/ta/man/translate/translate-names Ἀντιπᾶς 1 The word **Antipas** is the name of a man.
2:13 phzk rc://*/ta/man/translate/figs-nominaladj ὁ πιστός μου 1 Jesus is using the adjective **faithful** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “who was faithful to me”
2:13 xgge rc://*/ta/man/translate/figs-activepassive ὃς ἀπεκτάνθη 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “whom your enemies killed”
2:13 biue rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 The word **you** is plural in this instance. Jesus is speaking more directly to the believers in Pergamum because of the suffering they all experienced when Antipas was killed. If your language marks a distinction between singular and plural forms of “you” and if you have been using the singular forms of “you” and “your” in these letters, you may consider using the plural form of “you” here if that would be natural in your language.
2:13 v5lv rc://*/ta/man/translate/figs-metaphor ὅπου ὁ Σατανᾶς κατοικεῖ 1 Jesus is speaking as if **Satan** literally lived in Pergamum. He means that Satan has great influence in that city. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “where Satan has such great influence”
2:14 wu6n rc://*/ta/man/translate/figs-idiom ἔχω κατὰ σοῦ ὀλίγα 1 See how you translated the similar phrase in [2:4](../02/04.md).
2:14 augc rc://*/ta/man/translate/figs-metaphor κρατοῦντας τὴν διδαχὴν Βαλαάμ 1 Jesus is speaking as if the believers in Pergamum were literally **holding** the **teaching of Balaam**. He means that they are doing what this teaching instructs them to do. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “people who are obeying the teaching of Balaam”
2:14 rd44 rc://*/ta/man/translate/figs-metonymy κρατοῦντας τὴν διδαχὴν Βαλαάμ 1 Jesus is referring to teaching that condones practicing sexual immorality and eating food sacrificed to idols by association with the way that **Balaam** advised **Balak** to get the Israelites to do those things. (See the discussion in the General Notes to this chapter.) If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “people who teach the same things that Balaam did”
2:14 j3nc rc://*/ta/man/translate/translate-names Βαλαάμ & τῷ Βαλὰκ 1 The words **Balaam** and **Balak** are the names of men. Their story is told in [Numbers 22:1-24:45](../num/22/01.md). If it would be helpful to your readers, you could identify them further in your translation. Alternate translation: “of the ancient prophet Balaam … Balak, the king of Moab,”
2:14 hg4g rc://*/ta/man/translate/figs-metaphor βαλεῖν σκάνδαλον ἐνώπιον τῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι 1 Jesus is speaking as if **Balak** had literally thrown a **stumbling block**, something that would make people trip and fall, in front of the Israelites. He means that Balaak tempted them and got them to sin. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how to tempt the sons of Israel into sinning by eating food sacrificed to idols and being sexually immoral”
2:14 ad73 rc://*/ta/man/translate/figs-metaphor τῶν υἱῶν Ἰσραήλ 1 Here, **sons** figuratively means “descendants.” Jesus is identifying the Israelites as descendants of their ancestor Israel (who was also known as Jacob). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of Israel”
2:14 nfxh rc://*/ta/man/translate/translate-unknown εἰδωλόθυτα 1 The word translated **idol-food** describes food that was offered to idols. People then often ate this food as a way of worshiping the idols. Alternate translation: “food sacrificed to idols”
2:15 jmzp rc://*/ta/man/translate/figs-metaphor κρατοῦντας τὴν διδαχὴν 1 See how you translated the similar phrase in the previous verse. Alternate translation: “people who are obeying the teaching”
2:15 hc85 rc://*/ta/man/translate/translate-names Νικολαϊτῶν 1 See how you translated the word **Nicolaitans** in [2:6](../02/06.md).
2:16 f8dy rc://*/ta/man/translate/figs-ellipsis εἰ δὲ μή 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if that would be clearer in your language. Alternate translation: “But if you do not repent”
2:16 vguw rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 The pronoun **them** refers to the “ones holding the teaching of the Nicolaitans,” whom Jesus describes in the previous verse. It may be helpful to clarify this for your readers. Alternate translation: “these people who obey the teachings of the Nicolaitans”
2:16 j52q rc://*/ta/man/translate/figs-metaphor πολεμήσω μετ’ αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου 1 Jesus is speaking as if he will literally **wage war** against the disobedient believers in Pergamum with the **sword** in his **mouth**. He likely means that he will announce a punishment against them that will become effective as soon as he speaks it. You could say that in your translation. The UST models one way to do that. However, since the symbol of the sword comes from the opening vision in the book, and since Jesus uses it to identify himself at the beginning of this letter, and since the symbol also appears in one of the last visions in the book, in [19:15-21](../19/15.md), you may wish to retain the symbol in your translation rather than state the meaning plainly here.
2:17 ngjb rc://*/ta/man/translate/figs-activepassive τοῦ μάννα τοῦ κεκρυμμένου 1 If your language does not use the passive form in this way for the word **hidden manna**, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “some manna that I have hidden”
2:17 l59r rc://*/ta/man/translate/figs-activepassive ὄνομα καινὸν γεγραμμένον 1 If your language does not use the passive form in this way for the word **written**, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “a new name that I have written”
2:17 ekk6 rc://*/ta/man/translate/grammar-connect-exceptions οὐδεὶς οἶδεν, εἰ μὴ ὁ λαμβάνων 1 If it would appear in your language that Jesus is contradicting himself by saying that **no one knows** the new name but then saying that **the one receiving it** knows this name, you could reword this to avoid using an exception clause. Alternate translation: “only the person receiving it knows”
2:18 q3w9 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱὸς τοῦ Θεοῦ 1 **Son** is an important title that describes the relationship between Jesus and God. Be sure to retain this title in your translation.
2:18 zbx5 rc://*/ta/man/translate/figs-simile ὁ ἔχων τοὺς ὀφθαλμοὺς αὐτοῦ ὡς φλόγα πυρός, καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ 1 See how you translated these phrases in [1:14](../01/14.md) and [1:15](../01/15.md).
2:19 bx33 rc://*/ta/man/translate/figs-abstractnouns τὴν ἀγάπην, καὶ τὴν πίστιν, καὶ τὴν διακονίαν, καὶ τὴν ὑπομονήν σου 1 If your language would not use an abstract nouns for the ideas of **love**, **faith**, **service**, and **endurance**, you could could express the same ideas in other ways. Alternate translation: “how you have loved and trusted and served me and how you have endured”
2:19 pi0k rc://*/ta/man/translate/figs-ellipsis τὰ ἔργα σου, τὰ ἔσχατα πλείονα τῶν πρώτων 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “your last works are greater than the first works you did”
2:20 f6e8 rc://*/ta/man/translate/translate-names Ἰεζάβελ 1 The word **Jezebel** is the name of a woman. It is not clear whether this is the actual name of this woman or whether Jesus is calling her by this name because she is like the wicked Queen Jezebel whose story is told in the Old Testament. The UST models one way of indicating that this may be an allusion to the Old Testament rather than the actual name of this woman.
2:20 zgnh rc://*/ta/man/translate/figs-hendiadys διδάσκει καὶ πλανᾷ 1 This phrase expresses a single idea by using two words connected with **and**. The word **deceives** tells what the result is of what Jezebel **teaches**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “she deceptively teaches”
2:22 twa2 rc://*/ta/man/translate/figs-metonymy βάλλω αὐτὴν εἰς κλίνην 1 Jesus is referring to punishing Jezebel with sickness by association with the **bed** that she would have to lie on because she was sick. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I will punish her by making her gravely ill”
2:22 lj36 rc://*/ta/man/translate/figs-ellipsis τοὺς μοιχεύοντας μετ’ αὐτῆς εἰς θλῖψιν μεγάλην 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I will throw the ones committing adultery with her into great tribulation”
2:22 u075 rc://*/ta/man/translate/figs-idiom τοὺς μοιχεύοντας μετ’ αὐτῆς εἰς θλῖψιν μεγάλην 1 Jesus does not mean that he will literally **throw** the disobedient believers in Thyatira into **tribulation**. That is, he will not pick them up and heave them through the air. Alternate translation: “I will cause the ones committing adultery with her to experience great tribulation”
2:23 cn5s rc://*/ta/man/translate/figs-metaphor τὰ τέκνα αὐτῆς 1 The word **children** could mean: (1) literal children of Jezebel and the men who, as verse 22 describes, have been “committing adultery” with her. Alternate translation: “the children she has had with her adulterous lovers” (2) the disciples of Jezebel. (However, since Jesus says in the previous verse that he will cause these disciples to experience tribulation if they do not repent, it appears that Jesus is giving them the opportunity to repent, so it seems unlikely that he would immediately pronounce a death sentence against them here.} Alternate translation: “her disciples”
2:23 zm6t rc://*/ta/man/translate/figs-metaphor ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας 1 Here, **kidneys** represent people’s thoughts and **hearts** represent their emotions. Alternate translation: “I am able to determine exactly what each person is thinking and feeling”
2:23 fptd rc://*/ta/man/translate/figs-yousingular ὑμῖν & ὑμῶν 1 The word **you** is plural in these instances. Jesus is speaking more directly to the believers in Thyatira in order to warn them that he is going to judge them imminently. You may consider using the plural form of “you” here if that would be natural in your language.
2:24 zqpg rc://*/ta/man/translate/figs-yousingular ὑμῖν & ὑμᾶς 1 The word **you** is plural in these instances. Jesus is speaking more directly to the faithful believers in Thyatira in order to encourage them. You may consider using the plural form of “you” here if that would be natural in your language.
2:24 d5i9 rc://*/ta/man/translate/figs-metaphor τὰ βαθέα τοῦ Σατανᾶ, ὡς λέγουσιν 1 The people Jesus is quoting have been using the adjective **deep** as a noun to mean a certain kind of thing. The adjective is plural, and the ULT adds the word **things** to show this. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the things pertaining to Satan that they call deep”
2:24 biqn rc://*/ta/man/translate/writing-pronouns ὡς λέγουσιν 1 The pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. Jesus is using this indefinite construction to focus on what is being said rather than on who is saying it. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “as the people who do hold this teaching call them”
2:24 w111 rc://*/ta/man/translate/figs-quotesinquotes οὐ βάλλω ἐφ’ ὑμᾶς ἄλλο βάρος 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “that I do not put another burden on you”
2:24 yk3t rc://*/ta/man/translate/figs-doublenegatives οὐ βάλλω ἐφ’ ὑμᾶς ἄλλο βάρος 1 If it would be clearer in your language, you could translate this as a positive statement. Alternate translation: "I put only this one burden on you"
2:24 sgil rc://*/ta/man/translate/figs-metaphor οὐ βάλλω ἐφ’ ὑμᾶς ἄλλο βάρος 1 Jesus is speaking as if he might literally put a **burden** on the believers in Thyatira. He is referring to something he might require of them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I do not require anything else of you”
2:24 ikkh rc://*/ta/man/translate/figs-explicit ἄλλο βάρος 1 By **another burden**, Jesus means implicitly no burden other than the one he is about to mention. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “any burden on you other than the following:”
2:25 uqdk rc://*/ta/man/translate/figs-quotesinquotes πλὴν ὃ ἔχετε, κρατήσατε ἄχρι οὗ ἂν ἥξω 1 If you translated the beginning of this quotation in the previous verse as an indirect quotation so that there would not be a quotation within a quotation, you can also translate the end of the quotation here as an indirect quotation. Alternate translation: “except to hold on to what you have until I come”
2:25 tfzk rc://*/ta/man/translate/figs-explicit ὃ ἔχετε, κρατήσατε 1 By **what you have**, Jesus means implicitly the good things that the faithful believers in Thyatira have been doing. (See the discussion of the phrase “you have” in the General Notes to this chapter.) Alternate translation: “continue to do the good things that you are doing”
2:25 vgxm rc://*/ta/man/translate/figs-metaphor ὃ ἔχετε, κρατήσατε 1 Jesus is speaking as if he wants the believers in Pergamum literally to **hold** on to the good things that they have been doing. He means that he wants the believers to continue doing these things. Alternate translation: “continue to do the good things that you have been doing”
2:25 spgl rc://*/ta/man/translate/figs-yousingular ἔχετε, κρατήσατε 1 Jesus is continuing to use the plural form of **you** as he speaks to the faithful believers in Thyatira in order to encourage them. You may consider using the plural form of “you” here if that would be natural in your language.
2:26 un7d rc://*/ta/man/translate/figs-hendiadys ὁ νικῶν καὶ ὁ τηρῶν 1 Here Jesus is expressing a single idea by using two phrases connected with **and**. The phrase **the one keeping** tells how **the one conquering** is able to conquer. If it would be more natural in your language, you could express this meaning with an phrase that does not use “and.” Alternate translation: “the one conquering by keeping”
2:26 z5xi rc://*/ta/man/translate/figs-genericnoun ὁ νικῶν καὶ ὁ τηρῶν 1 Jesus is not referring to a specific person who is **conquering** in this way. He means any person who conquers in this way. Express this in the way that would be most natural in your language. Alternate translation: “anyone conquering by keeping”
2:26 aiws rc://*/ta/man/translate/figs-idiom ὁ τηρῶν & τὰ ἔργα μου 1 See the discussion in the General Introduction to Revelation of the word “keep.” If it would be helpful in your language, you could state the meaning of this expression plainly. Alternate translation: “the one obediently doing what I command”
2:26 v2e0 rc://*/ta/man/translate/figs-possession ὁ τηρῶν & τὰ ἔργα μου 1 The possessive form **my works** describes not what Jesus does but what Jesus commands believers to do. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “the one doing the works that I command”
2:27 c9gu rc://*/ta/man/translate/figs-quotemarks καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται 1 This verse is a quotation of [Psalm 2:9](../02/09.md). You may wish to indicate this in your translation by putting the words of this verse within quotation marks or by using some other punctuation or convention that your language uses to indicate a quotation.
2:27 iavw rc://*/ta/man/translate/writing-pronouns ποιμανεῖ αὐτοὺς 1 The pronoun **he** refers to “the one conquering” and the pronoun **them** refers “the nations” in the previous verse. It may be helpful to clarify this for your readers. Alternate translation: “the one conquering will rule the nations”
2:27 e5kc rc://*/ta/man/translate/figs-metaphor ἐν ῥάβδῳ σιδηρᾷ 1 Jesus is speaking as if the one conquering will literally use **an iron scepter** to **rule** the nations. He means that he will rule with great strength, by association with the way that **iron** is very strong. If it would be clearer in your language, you could state the meaning plainly. However, since Jesus is quoting this image from Psalm 2, and since the image recurs in [12:5](../12/05.md) and [19:15](../19/15.md), you may wish to retain the image in your translation. Alternate translation: “with great strength”
2:27 ksl1 rc://*/ta/man/translate/figs-simile ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται 1 The point of this comparison is that the one conquering will defeat his enemies as easily as **clay jars are shattered**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “defeating his enemies as easily as clay jars are shattered”
2:27 w8pp rc://*/ta/man/translate/figs-activepassive ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “as one shatters clay jars”
2:28 n9ts rc://*/ta/man/translate/figs-ellipsis ὡς κἀγὼ εἴληφα 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “as I also have received authority”
2:28 hr39 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ πατρός μου 1 **Father** is an important title that describes the relationship between God and Jesus. Be sure to retain this title in your translation.
2:28 g5iy rc://*/ta/man/translate/figs-metaphor τὸν ἀστέρα τὸν πρωϊνόν 1 Jesus is speaking as if he will literally give the faithful believers in Thyatira **the morning star**. This could mean: (1) confident hope about the future, just as the appearance of the morning star (that is, the planet Venus) shows that a new day is about to begin. (2) a deep and meaningful relationship with Jesus, who says in [22:16](../01/01.md), “I am … the bright morning star.” You could say either of these things in your translation. The UST models one way to express the first possibility. However, since this image recurs later in the book, you may wish to retain it here by translating the phrase **the morning star** directly.
3:intro q1l9 0 # Revelation 3 General Notes\n\n## Structure and Formatting\n\n- The Letter to Sardis (3:1-6)\n\n- The Letter to Philadelphia (3:7-13)\n\n- The Letter to Laodicea (3:14-22)\n\n\nYou may wish to set each letter apart so that your readers can easily see that these are separate letters. You could, for example, put a blank line between these letters in your translation.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verse 7.\n\n## Special Concepts in this Chapter\n\n### “The angel of the church”\n\nSee the discussion of this concept in the General Notes to chapter 2.\n\n## Translation issues in this chapter\n\nSee the discussion in the General Notes to chapter 2 of the translation issues in the letters to the seven churches.
3:1 xtk2 rc://*/ta/man/translate/figs-metonymy ὄνομα ἔχεις ὅτι ζῇς 1 Here, **name** represents the reputation of a person or group. Alternate translation: “you have a reputation for being alive”
3:1 ty18 rc://*/ta/man/translate/figs-metaphor ὅτι ζῇς, καὶ νεκρὸς εἶ 1 When Jesus says that the believers in Sardis have a reputation for being **alive**, he does not mean literally alive, but spiritually vibrant, that is, obeying and honoring God and experiencing God’s presence and power. Similarly, when Jesus speaks as if the believers in Sardis were literally **dead**, he means that they are not spiritually vibrant. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “for being spiritually vibrant, but actually you are not”
3:2 l7qg rc://*/ta/man/translate/figs-metaphor γίνου γρηγορῶν 1 Jesus is speaking as if the believers in Pergamum were asleep and needed to wake up. He means that they are complacent and need to become concerned about their spiritual state. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Become concerned about your spiritual state”
3:2 d8cw rc://*/ta/man/translate/figs-metaphor στήρισον τὰ λοιπὰ, ἃ ἔμελλον ἀποθανεῖν 1 When Jesus says that there are some remaining things in Sardis that are **about to die**, as in the previous verse, he is speaking of the absence of spiritual vibrancy as if it were literally death. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “strengthen the few things about you that are still spiritually vibrant”
3:2 gq30 rc://*/ta/man/translate/figs-activepassive οὐ γὰρ εὕρηκά σου τὰ ἔργα, πεπληρωμένα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “I have not found that you have completed your works”
3:2 jq58 rc://*/ta/man/translate/figs-metaphor ἐνώπιον τοῦ Θεοῦ μου 1 Here the expression **before my God** means “in front of my God,” that is, “where my God can see them.” Sight, in turn, represents attention, perspective, and judgment. Alternate translation: “from my God’s perspective”
3:3 bi6d rc://*/ta/man/translate/figs-hendiadys πῶς εἴληφας καὶ ἤκουσας 1 This phrase expresses a single idea by using two words connected with **and**. The word **heard** tells by what means the believers in Sardis learned the things about Jesus that they **received** (that is, believed). If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “how you received the things that you heard”
3:3 wcs4 rc://*/ta/man/translate/figs-explicit πῶς εἴληφας καὶ ἤκουσας 1 Jesus means implicitly the things that the believers in Sardis **heard** and **received** (believed) about him. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “how you believed the teaching about me when you heard it”
3:3 e324 rc://*/ta/man/translate/figs-infostructure τήρει καὶ μετανόησον 1 The believers in Sardis first need to **repent** before they can be **keeping** (that is, obeying) the things that they **received** when they first **heard** about Jesus, so it might be more natural to put the word “repent” before the word “keeping.” Alternate translation: “repent and be obedient”
3:3 gwk8 rc://*/ta/man/translate/figs-metaphor ἐὰν & μὴ γρηγορήσῃς 1 As in the previous verse, Jesus is speaking as if the believers in Pergamum were asleep and needed to wake up. Once again he means that they are complacent and need to become concerned about their spiritual state. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “if you do not become concerned about your spiritual state”
3:3 ypw4 rc://*/ta/man/translate/figs-simile ἥξω ὡς κλέπτης 1 The point of this comparison is that just as a thief comes unexpectedly, so Jesus will come unexpectedly. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “I will come unexpectedly like a thief”
3:4 bpg5 rc://*/ta/man/translate/figs-metaphor ἀλλὰ ἔχεις 1 See the discussion of the phrase “you have” in the General Notes to chapter 2. Alternate translation: “But this is to your credit, that there are”
3:4 fy7f rc://*/ta/man/translate/figs-metonymy ὀνόματα 1 Here, **names** represent people by association with the way that each person has a name. Alternate translation: “people”
3:4 x2if rc://*/ta/man/translate/figs-doublenegatives οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **stained**. Alternate translation: “have kept their clothes clean”
3:4 imsu rc://*/ta/man/translate/figs-metaphor οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν 1 Jesus is speaking as if the disobedient believers in Sardis had literally **stained their clothes** while the obedient ones had not. He means that the obedient believers have not compromised their character by sinning. If it would be clearer in your language, you could state the meaning plainly. However, since Jesus continues the clothing image in the next phrase, you may wish to retain it here by translating the phrase **stained their clothes** directly Alternate translation: “have not compromised their character by sinning”
3:4 x48r rc://*/ta/man/translate/figs-idiom περιπατήσουσιν μετ’ ἐμοῦ 1 In this context, the word **walk** refers to how people live and behave. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “they will live in relationship with me”
3:4 dlgi rc://*/ta/man/translate/figs-nominaladj ἐν λευκοῖς 1 Jesus is using the adjective **white** as a noun to mean a certain kind of clothing. He specifies in the next verse that he means "white garments." Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “in white garments”
3:4 w5t9 rc://*/ta/man/translate/translate-symaction ἐν λευκοῖς 1 Jesus may mean that faithful and obedient believers actually will wear **white** clothing when they live with him as their everlasting reward, since this is depicted several times in the course of the book. If so, wearing this white clothing would be a symbolic action indicating the purity of their lives and their devotion to Jesus. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “in white clothing that is symbolic of their purity”
3:5 w5k4 rc://*/ta/man/translate/figs-activepassive οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “will wear white garments in this way”
3:5 wn1x rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **wipe out**. Alternate translation: “I will certainly keep his name in the Book of Life”
3:5 yyu5 rc://*/ta/man/translate/figs-metonymy ὁμολογήσω τὸ ὄνομα αὐτοῦ 1 Here, **name** represents a person by association with the way that each person has a name. Alternate translation: “I will acknowledge him” or “I will acknowledge that he belongs to me”
3:5 j165 rc://*/ta/man/translate/figs-metaphor ἐνώπιον τοῦ Πατρός μου, καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ 1 Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in the presence of my Father and in the presence of his angels”
3:5 bi3h rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός 1 **Father** is an important title that describes the relationship between God and Jesus. Be sure to retain this title in your translation.
3:5 q22s rc://*/ta/man/translate/figs-explicit τῶν ἀγγέλων αὐτοῦ 1 See how you translated **angel** in [1:20](../01/20.md).
3:6 zxc7 rc://*/ta/man/translate/figs-metonymy ὁ ἔχων οὖς, ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις 1 You can translate this statement in its three occurrences in this chapter the same way you translated it in its four occurrences in chapter 2.
3:7 ryws rc://*/ta/man/translate/figs-nominaladj ὁ Ἅγιος, ὁ Ἀληθινός 1 Jesus is using the adjectives **Holy** and **True** as nouns to describe himself as a certain kind of person. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases, as the ULT does by adding the word **One** in each case.
3:7 ih6i rc://*/ta/man/translate/figs-metaphor ὁ ἔχων τὴν κλεῖν Δαυείδ 1 Jesus is not referring to a literal **key**. Rather, he is quoting from [Isaiah 22:22](../22/22.md), where God says that he will make a man named Eliakim the administrator of the royal palace in Jerusalem and give him the “key of the house of David,” symbolizing authority over the kingdom that the dynasty of David rules. As the Messiah, Jesus now has David’s royal authority. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the one having royal authority as the Messiah”
3:7 aam6 rc://*/ta/man/translate/figs-parallelism ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει 1 This is a continuation of the quotation and the image of the key from [Isaiah 22:22](../22/22.md). These two phrases say the same thing in opposite ways. God, speaking through Isaiah, was using repetition to emphasize the idea that the phrases express, that he would give this new palace administrator authority that no one could defy. If it would be helpful to your readers, you could combine the phrases or express their meaning plainly. Alternate translation: “who decides definitively whether to open a door or to lock it shut” or “whose authority no one can defy”
3:8 k48c rc://*/ta/man/translate/figs-infostructure ἰδοὺ, δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν 1 In order to keep what Jesus says he knows about the believers in Philadelphia together with the phrase **I know your works**, you may wish to move this statement to the end of the verse and make it a separate sentence.
3:8 j1x7 rc://*/ta/man/translate/figs-metaphor δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην 1 This **opened door** could symbolize: (1) an opportunity to proclaim the gospel or (2) entrance into everlasting life with Jesus. However, since the image of the **door** continues the image of the key from the previous verse, you may wish to retain the image by translating the phrase **I have put before you an opened door** directly.
3:8 x9uv rc://*/ta/man/translate/figs-activepassive δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “I have opened a door before you”
3:8 vp9n rc://*/ta/man/translate/figs-explicit δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην 1 Here the word **before** means “in front of.” The implication is that the believers in Philadelphia can go through this door, since it is open right in front of them. Alternate translation: “I have opened a door in front of you that you can go through”
3:8 h90i rc://*/ta/man/translate/figs-explicitinfo ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “that no one is able to shut”
3:8 wsws rc://*/ta/man/translate/figs-metonymy ἐτήρησάς μου τὸν λόγον 1 Jesus is using the term **word** to mean the commandments he has given by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have obeyed my commandments”
3:8 b3kz rc://*/ta/man/translate/figs-metonymy οὐκ ἠρνήσω τὸ ὄνομά μου 1 Here, **name** represents a person by association with the way that each person has a name. Alternate translation: “you have not denied me”
3:8 metu rc://*/ta/man/translate/figs-doublenegatives οὐκ ἠρνήσω τὸ ὄνομά μου 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **denied**. Alternate translation: “you have acknowledged me” or “you have acknowledged that you believe in me”
3:9 u512 rc://*/ta/man/translate/figs-explicitinfo ἰδοὺ, διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν, ἀλλὰ ψεύδονται; ἰδοὺ, ποιήσω αὐτοὺς, ἵνα ἥξουσιν 1 It might seem that this sentence contains extra information that would be unnatural to express in your language. If so, you can shorten it by saying **behold** just once and by saying only **I will make** and not also **I will give**. Alternate translation: “Behold, those of the synagogue of Satan, the ones saying themselves to be Jews, but they are not, rather, they are lying, I will make them so that they will come”
3:9 x78m rc://*/ta/man/translate/figs-metaphor ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ 1 See how you translated the expression **synagogue of Satan** in [2:9](../02/09.md). Alternate translation: “those whose gatherings really serve Satan’s purposes rather than God’s”
3:9 ahfl rc://*/ta/man/translate/figs-metaphor καὶ οὐκ εἰσὶν, ἀλλὰ ψεύδονται 1 See how you translated the similar expression in [2:9](../02/09.md). Alternate translation: “but who are not acting in the way that Jews should”
3:9 q496 rc://*/ta/man/translate/translate-symaction προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου 1 The enemies of the believers in Philadelphia would **come and bown down** at **their feet** as a symbolic action to show that they honored and respected these believers. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “to bow down before your feet as a gesture of honor and respect”
3:9 ah4w rc://*/ta/man/translate/figs-synecdoche ἐνώπιον τῶν ποδῶν σου 1 Jesus is using one part of the believers in Philadelpha, their **feet**, to mean their entire beings. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “before you” or “in front of you”
3:9 hjv8 rc://*/ta/man/translate/writing-pronouns ἐγὼ ἠγάπησά σε 1 For emphasis, Jesus is stating the pronoun **I**, whose meaning is already present in the verb **have loved**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of expressing this emphasis. Alternate translation: “I have certainly loved you”
3:10 f9vi rc://*/ta/man/translate/figs-idiom ἐτήρησας τὸν λόγον τῆς ὑπομονῆς μου 1 Jesus is using the term **word** to a command he has given by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have kept my command of endurance”
3:10 k8mb rc://*/ta/man/translate/figs-possession ἐτήρησας τὸν λόγον τῆς ὑπομονῆς μου 1 Jesus is using this possessive form to describe a **word** or statement that commands **endurance**, not a statement characterized by endurance (that is, one that endures). Alternate translation: “you have obeyed my command to endure”
3:10 y577 rc://*/ta/man/translate/figs-abstractnouns τὸν λόγον τῆς ὑπομονῆς μου 1 If your language would not use an abstract noun for the idea of **steadfastness**, you could express it with the verb “to endure.” See how you translated this word in [1:9](../01/09.md) and in [2:2](../02/02.md). Alternate translation: “my admonition to suffer patiently”
3:10 x6lf rc://*/ta/man/translate/figs-idiom ἐτήρησας & κἀγώ σε τηρήσω 1 See the discussion in the General Introduction to Revelation of the various ways in which the word **keep** is used in this book. Alternate translation: “you have obeyed … I also will protect you”
3:10 ql9y rc://*/ta/man/translate/figs-idiom τῆς ὥρας τοῦ πειρασμοῦ 1 Jesus is using the term **hour** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the time of testing”
3:10 ydfn rc://*/ta/man/translate/figs-idiom τοὺς κατοικοῦντας ἐπὶ τῆς γῆς 1 See the discussion in the General Introduction to Revelation of how to translate this phrase. Alternate translation: “worldly people”
3:11 ih12 rc://*/ta/man/translate/figs-explicit ἔρχομαι ταχύ 1 The implication is that Jesus is **coming quickly** to judge people for whether or not they have remained faithful to him. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “I am coming quickly to judge”
3:11 n9a9 rc://*/ta/man/translate/figs-idiom κράτει ὃ ἔχεις 1 Alternate translation: “Continue doing the things that are to your credit”
3:11 xige rc://*/ta/man/translate/figs-doublenegatives ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the verb that is negative in this context, **take**. Alternate translation: “so that you will indeed have your crown”
3:11 a4m5 rc://*/ta/man/translate/figs-metaphor τὸν στέφανόν 1 See how you translated **crown** in [2:10](../02/10.md). Alternate translation: “your reward”
3:12 xiwx rc://*/ta/man/translate/figs-metaphor ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ Θεοῦ μου 1 Jesus is speaking as if he would literally make a faithful and victorious believer a **pillar** in God’s temple. This likely symbolizes that the believer will always be in God’s temple, just as a pillar is a permanent fixture. (Indeed, Jesus says specifically that this believer will not leave the temple anymore.) If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will have him remain always in the temple of my God”
3:12 hhj1 rc://*/ta/man/translate/translate-names Ἰερουσαλήμ 1 The word **Jerusalem** is the name of a city.
3:14 f65v rc://*/ta/man/translate/translate-transliterate ὁ Ἀμήν 1 See how you translated the word **Amen** in [1:5](../01/05.md), and see the discussion in the General Introduction to Revelation of how to translate this word.
3:14 ac91 rc://*/ta/man/translate/figs-doublet ὁ πιστὸς καὶ ἀληθινός 1 The terms **faithful** and **true** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely faithful”
3:14 btv1 rc://*/ta/man/translate/figs-possession ἡ ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ 1 Jesus is most likely using this possessive form to describe himself as the one who began the creation of God, that is, the one through whom God created all things. Jesus is likely using this phrase to mean the same thing as he does when he describes himself as “the alpha” or “the first.” Jesus is not saying that he was the first creature God created. Jesus is not a created being, he is the eternally begotten Son of God. Alternate translation: “the one through whom God created all things”
3:15 pf9x rc://*/ta/man/translate/figs-metaphor ψυχρὸς & οὔτε ζεστός & ψυχρὸς & ἢ ζεστός 1 Jesus is speaking as if the believers in Laodicea were literally water that was a certain temperature. He is using the word **hot** to mean diligently obedient to God and the word **cold** to mean stubbornly resistant to God, so he means that the Laodiceans are complacent and indifferent. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “disobedient nor obedient … disobedient or obedient”
3:16 zbhl rc://*/ta/man/translate/figs-metaphor χλιαρὸς & καὶ οὔτε ψυχρός, οὔτε ζεστὸς 1 In this verse, Jesus continues to develop the image of water temperature that he introduced in the previous verse. Alternate translation: “complacent and neither obedient nor disobedient”
3:16 y9vt rc://*/ta/man/translate/figs-metaphor μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου 1 In the context of this image, when Jesus that says he will **spew** or spit the Laodiceans out of his mouth, he means that he will reject them. If it would be helpful to your readers, you could make this point explicitly. Alternate translation: “I am about to reject you as I would spit out lukewarm water”
3:17 guwb rc://*/ta/man/translate/figs-quotesinquotes ὅτι λέγεις, ὅτι πλούσιός εἰμι, καὶ πεπλούτηκα, καὶ οὐδὲν χρείαν ἔχω 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For you say that you are rich and have become wealthy and have no need”
3:17 y59u rc://*/ta/man/translate/figs-nominaladj ὁ ταλαίπωρος, καὶ ἐλεεινὸς, καὶ πτωχὸς, καὶ τυφλὸς, καὶ γυμνός 1 Jesus is using the adjectives **miserable**, **pitiable**, **poor**, **blind** and **naked** as nouns to describe a certain kind of person. Your language may use adjectives in the same way. Other languages may have other ways of showing this meaning, such as the ULT does by adding the word **one**. Alternate translation: “a person who is miserable, pitiable, poor, blind, and naked”
3:17 v1pj rc://*/ta/man/translate/figs-metaphor ὁ ταλαίπωρος, καὶ ἐλεεινὸς, καὶ πτωχὸς, καὶ τυφλὸς, καὶ γυμνός 1 Jesus is speaking as if the Laodiceans were literally **miserable**, **pitiable**, **poor**, **blind** and **naked**. He means that this is what they are like spiritually. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “spiritually very needy and unhealthy”
3:17 hw8j rc://*/ta/man/translate/figs-doublet ὁ ταλαίπωρος, καὶ ἐλεεινὸς, καὶ πτωχὸς, καὶ τυφλὸς, καὶ γυμνός 1 The words **miserable**, **pitiable**, and **poor** mean similar things. Jesus is using these terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “extremely poor as well as blind and naked”
3:18 tmm7 rc://*/ta/man/translate/figs-metaphor ἀγοράσαι παρ’ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς, ἵνα πλουτήσῃς 1 Jesus is speaking as if he wants the believers in Laodicea literally to buy **gold** from him. He is using gold to symbolize spiritual riches, meaning things such as a profound knowledge of God and a life transformed into the image of Christ. When Jesus says that this gold is **refined by fire**, he means that it is pure gold, that is, genuine wealth; by contrast, the riches that the Laodiceans have are not true riches. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to seek genuine spiritual riches from me so that you will be truly wealthy”
3:18 wy28 rc://*/ta/man/translate/figs-activepassive χρυσίον πεπυρωμένον ἐκ πυρὸς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gold that fire has refined”
3:18 n7ub rc://*/ta/man/translate/figs-metaphor ἱμάτια λευκὰ, ἵνα περιβάλῃ, καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου 1 Jesus is speaking as if he wants the believers in Pergamum literally to buy **white garments** from him. As in [3:4](../03/04.md), white clothing symbolizes purity of life and devotion to Jesus. Accordingly, **nakedness** symbolizes a sinful life and indifference towards Jesus. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to seek my help in being devoted to me so that you will live a pure life and not be shamefully disobedient”
3:18 qkry rc://*/ta/man/translate/figs-activepassive μὴ φανερωθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “might not appear”
3:18 e8x9 rc://*/ta/man/translate/figs-metaphor κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου, ἵνα βλέπῃς 1 Jesus is speaking as if he wants the believers in Pergamum literally to buy **salve** from him to **anoint** their **eyes**. He said in the previous verse that they were “blind,” and this likely symbolized their lack of spiritual discernment. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to seek my help in becoming spiritually discerning”
3:19 nqgx rc://*/ta/man/translate/writing-pronouns ἐγὼ ὅσους ἐὰν φιλῶ, ἐλέγχω καὶ παιδεύω 1 For emphasis, Jesus is stating the pronoun **I**, whose meaning is already present in the verbs **rebuke** and **discipline**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of expressing this emphasis. Alternate translation: “I certainly rebuke and discipline as many as I love”
3:19 j9ke rc://*/ta/man/translate/figs-doublet ἐλέγχω καὶ παιδεύω 1 The terms **rebuke** and **discipline** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “diligently correct”
3:19 sf66 rc://*/ta/man/translate/figs-hendiadys ζήλευε & καὶ μετανόησον 1 This phrase expresses a single idea by using two words connected with **and**. The verb **be zealous** tells how Jesus wants the Laodiceans to **repent**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “repent zealously”
3:20 i7gy rc://*/ta/man/translate/figs-metaphor ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω; ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, καὶ εἰσελεύσομαι πρὸς αὐτὸν, καὶ δειπνήσω μετ’ αὐτοῦ, καὶ αὐτὸς μετ’ ἐμοῦ 1 Jesus is speaking as if he were literally standing outside a **door** and seeking entrance to a house. He means that he is seeking to have personal fellowship with each of the Laodiceans to whom he is writing. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am seeking personal fellowship with each one of you. If anyone recognizes this and wants to have fellowship with me as well, I will certainly enter into a relationship with him of the most intimate kind”
3:20 sr5y rc://*/ta/man/translate/translate-unknown κρούω 1 To **knock** at a **door** means to hit it a few times to let a person inside the house know you are standing outside. You could translate this expression with the way people in your culture show that they have arrived at a house, such as “call out” or “cough” or “clap.”
3:20 m6n2 rc://*/ta/man/translate/figs-explicit τῆς φωνῆς μου 1 The word **voice** could mean: (1) by implication, that in addition to knocking on the door, Jesus is also calling out to the person inside the house. Alternate translation: “me calling as I knock” (2) the sound of the knocking. Alternate translation: “the sound of me knocking”
3:20 r8gr rc://*/ta/man/translate/figs-ellipsis δειπνήσω μετ’ αὐτοῦ, καὶ αὐτὸς μετ’ ἐμοῦ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I will eat with him and he will eat with me”
3:20 une1 rc://*/ta/man/translate/figs-metaphor δειπνήσω μετ’ αὐτοῦ, καὶ αὐτὸς μετ’ ἐμοῦ 1 Since people share table fellowship with others in their homes only if they have a close relationship, Jesus is using eating together to symbolize that he will become a good friend of the person who welcomes him. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “I will eat with him and he will eat with me, as good friends do”
3:21 mn2c rc://*/ta/man/translate/figs-metaphor καθίσαι μετ’ ἐμοῦ ἐν τῷ θρόνῳ μου 1 Jesus is speaking as if a victorious believer would literally **sit with** him on his **throne**. He means that the believer will share his ruling authority. He means the same thing when he says that he has **sat** with his **Father** on his **throne**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will share my ruling authority with him, as I also … have come to share my Father’s ruling authority”
3:21 un17 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός 1 **Father** is an important title that describes the relationship between God and Jesus. Be sure to retain this title in your translation.
3:22 m13x rc://*/ta/man/translate/figs-metonymy ὁ ἔχων οὖς, ἀκουσάτω 1 See how you translated this phrase in [2:7](../02/07.md).
3:22 mjv6 rc://*/ta/man/translate/figs-123person ὁ ἔχων οὖς, ἀκουσάτω 1 See how you translated this phrase in [2:7](../02/07.md).
3:22 vnr6 rc://*/ta/man/translate/figs-idiom τὸ Πνεῦμα 1 Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter 2 and for chapter 3 to read this same explanatory note.
4:intro cl9f 0 # Revelation 4 General Notes\n\n## Structure and Formatting\n\nAt this point in the book of Revelation, John has finished describing the letters to the churches. In this chapter he begins to describe a vision of heaven that God showed him.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 8 and 11.\n\n## Special Concepts in this Chapter\n\n### Jasper, carnelian, and emerald\n\nThese words refer to special stones that the people in John’s culture valued for their beauty. If the people in your culture do not consider stones to be valuable, in your translation you can emphasize that it was the beauty of the stones that made such an impression on John.\n\n### Twenty-four elders\n\nJohn does not explain who or what he means by “elders” when he describes seeing them in the vision he relates in this chapter. These 24 elders may be symbolic of the whole people of God through the ages. There were 12 tribes of Israel in the Old Testament Israel and 12 apostles of Jesus in the New Testament church. In chapter 21, John describes seeing the names of the 12 tribes of Israel on the gates of the New Jerusalem and the names of the 12 apostles on the foundations of that city. However, it is not necessary to offer an explanation in your translation of who these elders might be. If your language has a word for a distinguished older person who is a leader in the society, it would be appropriate to use it without any further explanation.\n\n### Giving glory to God\n\nGod’s glory is the great beauty and radiant majesty that God has because he is God. Other Bible writers describe it as if it were a light so bright that no one can look at it. No one can give God this kind of glory, because it is already his. When people give glory to God or when God receives glory, people say that God has the glory that is his, that it is right for God to have that glory, and that people should worship God because he has that glory. In your translation, be sure that it is clear that when people “give glory” to God, they are not giving God something that he does not already have. Instead, people are acknowledging that God is already glorious. (See: [[rc://*/tw/dict/bible/kt/glory]] and [[rc://*/tw/dict/bible/kt/worthy]] and [[rc://*/tw/dict/bible/kt/worship]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Difficult images\n\nSuch things as bolts of lightning coming from the throne, lamps that are spirits, and a sea in front of the throne may be difficult to imagine. However, John is describing what he actually saw and heard in his visions, so you can translate his descriptions directly. See the discussion of this in the General Introduction to Revelation. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])
4:1 w1rq rc://*/ta/man/translate/figs-ellipsis θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I saw a door opened in heaven and I heard the first voice”
4:1 uvw3 rc://*/ta/man/translate/figs-activepassive θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “an open door in heaven”
4:1 z8r8 rc://*/ta/man/translate/figs-metaphor θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ 1 John is speaking as if there were literally a **door** leading into heaven through which he could see. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I could see through an opening into heaven”
4:1 a49s rc://*/ta/man/translate/figs-simile ὡς σάλπιγγος 1 The point of this comparison is not that the sound of the **voice** was like the sound of a **trumpet** but that the voice was **loud** like a trumpet. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “that had been loud like the sound of a trumpet”
4:2 ie3w rc://*/ta/man/translate/figs-idiom ἐγενόμην ἐν Πνεύματι 1 See how you translated this expression in [1:10](../01/10.md). Alternate translation: “the Holy Spirit influenced me”
4:2 ls1k rc://*/ta/man/translate/figs-ellipsis ἐπὶ τὸν θρόνον καθήμενος 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “on the throne there was one sitting” or “someone was sitting on the throne”
4:3 aap1 rc://*/ta/man/translate/translate-unknown ὅμοιος ὁράσει λίθῳ, ἰάσπιδι καὶ σαρδίῳ & ὅμοιος ὁράσει σμαραγδίνῳ 1 The point of these comparisons is that the **one sitting** on the throne and the **rainbow** were dazzling in their **appearance**, like the gemstones John describes. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “was dazzling in appearance, like a jasper stone and a carnelian … dazzling in appearance like an emerald”
4:3 m4mi rc://*/ta/man/translate/translate-unknown λίθῳ, ἰάσπιδι καὶ σαρδίῳ & σμαραγδίνῳ 1 The terms **jasper**, **carnelian**, and **emerald** describe gemstones. Jasper is often red, carnelian is often orange, and emerald is usually brilliant green. If your readers would not be familiar with these precious stones, in your translation you could use the name of comparable gems that they would recognize, or you could use general expressions. Alternate translation: “to a red or orange gemstone … to a brilliant green gemstone”
4:4 b695 rc://*/ta/man/translate/figs-activepassive περιβεβλημένους ἐν ἱματίοις λευκοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “wearing white garments”
4:5 u1da φωναὶ, καὶ βρονταί 1 The word translated **sounds** could mean: (1) noises, in which case **sounds and thunders** might be a phrase that expresses a single idea by using two words connected with **and**. The word **thunders** would tell what kind of noises these are. Alternate translation: “rumblings of thunder” (2) voices. Alternate translation: “voices and thunders”
4:5 od7s rc://*/ta/man/translate/figs-possession λαμπάδες πυρὸς 1 This possessive form does not mean that the **lamps** were made **of fire** but that they burned with fire. Alternate translation: “flaming lamps”
4:5 e1jm rc://*/ta/man/translate/writing-symlanguage τὰ ἑπτὰ πνεύματα 1 See how you translated this expression in [1:4](../01/04.md).
4:6 ja33 rc://*/ta/man/translate/figs-metaphor ὡς θάλασσα ὑαλίνη, ὁμοία κρυστάλλῳ 1 The point of these comparisons could be that the **sea** was (1) clear or (2) sparkling, like **glass** and **crystal**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “was a sea that was as clear as glass or crystal” or “was a sea that was sparkling like glass or crystal”
4:6 a882 rc://*/ta/man/translate/figs-merism ἔμπροσθεν καὶ ὄπισθεν 1 John is using two sides of the body, the front and the back (what is **before** and **behind** a being), to mean the whole body. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “over their whole bodies”
4:8 mrvj rc://*/ta/man/translate/figs-merism κυκλόθεν καὶ ἔσωθεν 1 John is using two sides of the body, the top and the bottom (what is **around** and **underneath** a being), to mean the whole body. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “over their whole bodies”
4:8 c74p rc://*/ta/man/translate/figs-doublenegatives οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the verb **rest**, which in this context means to “stop.” Alternate translation: “saying continuously night and day”
4:8 vytd rc://*/ta/man/translate/figs-merism ἡμέρας καὶ νυκτὸς 1 The living creatures are using the two main components of time, **night** and **day**, to mean all the time. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “at any time”
4:9 yae6 rc://*/ta/man/translate/figs-abstractnouns δώσουσιν & δόξαν, καὶ τιμὴν, καὶ εὐχαριστίαν, τῷ καθημένῳ 1 If your language does not use abstract nouns for the ideas of **glory**, **honor**, and **thanks**, you could express the same ideas in another way. Alternate translation: “glorify and honor and thank the one sitting”
4:9 xj6b rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 See how you translated the same expression in [1:18](../01/18.md).
4:10 c2vg rc://*/ta/man/translate/translate-symaction πεσοῦνται 1 Be sure that it is clear in your translation that the elders do not fall down accidentally. They bow down in front of the throne as a gesture to honor God. Alternate translation: “will bow down respectfully”
4:10 sly8 rc://*/ta/man/translate/translate-symaction βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου 1 The elders respectfully place their **crowns** on the ground to show that they are submitting to God’s authority over them. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “they will lay their crowns on the ground in front of God's throne to show that they are submitting to him”
4:11 q91l rc://*/ta/man/translate/figs-abstractnouns ἄξιος εἶ, ὁ Κύριος καὶ ὁ Θεὸς ἡμῶν, λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν 1 If your language does not use abstract nouns for the idea of **glory**, **honor**, and **power**, you could express the same ideas in another way. The UST models one way to do this.
4:11 hzqb rc://*/ta/man/translate/writing-pronouns σὺ ἔκτισας 1 For emphasis, the elders are stating the pronoun **you**, whose meaning is already present in the verb **have created**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of expressing this emphasis. Alternate translation: “it was you who created”
4:11 uluo rc://*/ta/man/translate/figs-doublet ἦσαν, καὶ ἐκτίσθησαν 1 The expressions **existed** and **were created** mean similar things. The elders are using the two expressions together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “they came into being”
5:intro g7ey 0 # Revelation 5 General Notes\n\n## Structure and Formatting\n\nIn this chapter, John continues to describe a vision of heaven that God showed him.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this in verses 9-13.\n\n## Special Concepts in this Chapter\n\n### Sealed scroll\n\nKings and important people in John’s time wrote important documents on large pieces of paper or animal skin. They then rolled them up and sealed them with wax so they would stay closed. Only the person to whom the document was written had the authority to open it by breaking the seal. In this chapter, “the one who was seated on the throne” had written the scroll. Only the person called “the Lion of the tribe of Judah,” “the Root of David” and “the Lamb” had the authority to open it. (See: [[rc://*/tw/dict/bible/other/scroll]] and [[rc://*/tw/dict/bible/kt/authority]])\n\n### Twenty-four elders\n\nThe 24 elders whom John introduced in chapter 4 appear in this chapter as well. In your translation, you can use the same term for them here as you did there.\n
5:1 yhm3 rc://*/ta/man/translate/figs-activepassive γεγραμμένον ἔσωθεν καὶ ὄπισθεν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “with writing on the front and the back”
5:1 aj7m rc://*/ta/man/translate/figs-activepassive κατεσφραγισμένον σφραγῖσιν ἑπτά 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. It may be helpful to begin a new sentence here. Alternate translation: “God had sealed the scroll with seven seals”
5:2 lgrx εἶδον 1 It may be more natural in your language to say “heard” rather than **saw** in this context. Alternate translation: “I heard”
5:2 fpew rc://*/ta/man/translate/figs-events ἀνοῖξαι τὸ βιβλίον, καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ 1 Since someone would need to break the **seals** in order to **open the scroll**, in your translation you may wish to relate these events in the order in which they would have to happen. Alternate translation: “to break the seals and open the scroll”
5:3 lj9u rc://*/ta/man/translate/figs-merism ἐν τῷ οὐρανῷ, οὐδὲ ἐπὶ τῆς γῆς, οὐδὲ ὑποκάτω τῆς γῆς 1 John is using the main components of creation—**heaven**, **earth**, and the underworld—to mean all of creation. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “anywhere in creation”
5:4 sf9l rc://*/ta/man/translate/grammar-connect-logic-result ἔκλαιον πολὺ, ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον, οὔτε βλέπειν αὐτό 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because no one was found worthy to open the scroll or to read it, I was weeping much”
5:4 sc7v rc://*/ta/man/translate/figs-activepassive οὐδεὶς & εὑρέθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the angel did not find anyone”
5:4 gwzg rc://*/ta/man/translate/figs-idiom οὐδεὶς & εὑρέθη 1 Here the expression **no one was found** could simply mean “there was no one.” You could say that as an alternate translation.
5:3 llo6 rc://*/ta/man/translate/grammar-connect-logic-goal οὔτε βλέπειν αὐτό 1 The word **or** introduces the purpose for which someone would **open the scroll**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order to read it”
5:5 j67w rc://*/ta/man/translate/figs-metaphor ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα 1 This elder is alluding to the prophecy in [Genesis 49:8-10](../isa/49/08.md) in which Jacob says that a ruler for Israel will come from the **tribe of Judah** and in which Jacob compares that ruler to a strong **Lion**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the promised ruler from the tribe of Judah”
5:5 z3vw rc://*/ta/man/translate/figs-metaphor ἡ ῥίζα Δαυείδ 1 This elder is also alluding to the prophecy in [Isaiah 11:1](../isa/11/01.md) that speaks of the Messiah as if he were a “shoot” from the “stump of Jesse” (the father of King David), a “branch from his roots.” In that prophecy Isaiah then refers to this “shoot” as the “root of Jesse” itself. The elder is speaking similarly here. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the Descendant of David” or “the Messiah descended from David”
5:5 yiuk rc://*/ta/man/translate/grammar-connect-logic-result ἐνίκησεν & ἀνοῖξαι 1 The words **has conquered** introduce the reason for the result that the words **to open** describe. Use a natural way in your language for introducing a result clause. Alternate translation: “has conquered so as to be worthy to open”
5:6 o15q rc://*/ta/man/translate/figs-activepassive ὡς ἐσφαγμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. The meaning is that the Lamb, although he was alive, had marks or cuts that indicated that at one point others had killed him with violence. Alternate translation: “who had marks that showed that others had once killed him violently”
5:6 t7d1 rc://*/ta/man/translate/figs-activepassive τοῦ Θεοῦ, ἀπεσταλμένοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom God has sent”
5:7 egp6 rc://*/ta/man/translate/writing-pronouns ἦλθεν 1 The pronoun **he** refers to the Lamb, not to the elder who was speaking with John. It may be helpful to clarify this for your readers. Alternate translation: “the Lamb came”
5:8 s613 rc://*/ta/man/translate/translate-symaction ἔπεσαν ἐνώπιον 1 Be sure that it is clear in your translation that the living creatures and elders did not fall down accidentally. They bowed down in front of the Lamb as a gesture to honor him. Alternate translation: “bowed down respectfully to”
5:8 uv6w rc://*/ta/man/translate/figs-explicit ἔχοντες ἕκαστος 1 It may be helpful to begin a new sentence here. This could mean: (1) that each of the **elders** had a harp and golden bowls of incense. Alternate translation: “Each of the elders had” (2) that each of the **living creatures** and **elders** had a harp and golden bowls of incense. Alternate translation: “Each of the living creatures and elders had”
5:8 vhcu rc://*/ta/man/translate/figs-metonymy αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων 1 When John says that these **golden bowls** are the **prayers of the saints**, he likely means by association that the incense in the bowls represents the prayers, since prayers ascend to God in heaven similarly to the way that incense rises through the air and pleasantly attracts attention. If it would be helpful to your readers, you could indicate this by using a singular verb that would refer to the **incense** rather than a plural verb that would refer to the **bowls**. Alternate translation: “which is the prayers of the saints”
5:8 r458 rc://*/ta/man/translate/figs-metonymy τῶν ἁγίων 1 As the General Introduction to Revelation discusses, John often uses the term **saints** to describe people who believe in Jesus and obey him faithfully. John uses the term by association with the way these people are set apart as holy for God. Your language may have a term or expression of its own that would convey this meaning that you could use throughout the book. You could also use plain language. Alternate translation: “of the disciples of Jesus” or “of believers in Jesus”
5:9 yu7h rc://*/ta/man/translate/figs-activepassive ἐσφάγης, καὶ ἠγόρασας τῷ Θεῷ ἐν τῷ αἵματί σου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you allowed people to slaughter you so that with your blood you could buy people for God”
5:9 qtv5 rc://*/ta/man/translate/figs-metonymy ἐν τῷ αἵματί σου 1 This could mean: (1) the actual **blood** that Jesus offered as a sacrifice for sin. In that case, you could use the word for “blood” in your language with literal meaning and say “with your blood” as the ULT does. (2) the sacrificial death of Jesus, by association with the blood that Jesus shed when he died. Alternate translation: “through your sacrificial death”
5:9 r067 rc://*/ta/man/translate/figs-metaphor ἠγόρασας 1 The living creatures and elders are speaking as if the Lamb literally **bought** people for God. They mean that through his sacrificial death, the Lamb saved them by setting them free from the guilt and power of sin. Your language may have a term that you can use in your translation that describes someone paying a price or making a sacrifice to set someone else free. Alternate translation: “you redeemed people”
5:9 zzc7 rc://*/ta/man/translate/figs-doublet ἐκ πάσης φυλῆς, καὶ γλώσσης, καὶ λαοῦ, καὶ ἔθνους 1 The terms **tribe**, **language**, **people**, and **nation** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “from every different people group”
5:10 wn87 βασιλείαν καὶ ἱερεῖς 1 See how you translated the similar phrase in [1:6](../01/06.md).
5:10 oyze rc://*/ta/man/translate/figs-metonymy ἐπὶ τῆς γῆς 1 John is using the term **earth** to mean by association the people who live on the earth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “over the people of the earth”
5:11 wk9b rc://*/ta/man/translate/figs-infostructure μυριάδες μυριάδων καὶ χιλιάδες χιλιάδων 1 Since **myriads** are larger than **thousands** and John wants to convey what a great number of angels he saw and heard, it might be more natural to put the smaller number first and build up to the larger number. Alternate translation: “thousands of thousands and myriads of myriads”
5:11 z74u rc://*/ta/man/translate/figs-explicit μυριάδες μυριάδων καὶ χιλιάδες χιλιάδων 1 John may be using these multiples of large numbers to indicate implicitly that the number of angels was too great to count. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “too great to count”
5:11 xuy1 rc://*/ta/man/translate/translate-numbers μυριάδες μυριάδων 1 A myriad is a hundred hundred or ten thousand. Your language may have its own term for this number. You could also use a general expression. Alternate translation: “tens of thousands of tens of thousands” or "hundreds of millions"
5:12 gnv1 rc://*/ta/man/translate/figs-activepassive τὸ ἐσφαγμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who allowed others to slaughter him”
5:12 w0dv rc://*/ta/man/translate/figs-abstractnouns λαβεῖν τὴν δύναμιν, καὶ πλοῦτον, καὶ σοφίαν, καὶ ἰσχὺν, καὶ τιμὴν, καὶ δόξαν, καὶ εὐλογίαν 1 If your language does not use abstract nouns for the ideas of **power**, **wealth**, **wisdom**, strength**, **honor**, **glory**, and **praise**, you could express the same ideas in other ways. See how you translated the similar expression in [4:11](../04/11.md).
5:13 sedx rc://*/ta/man/translate/figs-parallelism πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ, καὶ ἐπὶ τῆς γῆς, καὶ ὑποκάτω τῆς γῆς, καὶ ἐπὶ τῆς θαλάσσης, καὶ τὰ ἐν αὐτοῖς πάντα 1 The phrase **everything in them** means basically the same thing as the phrase **every creature in heaven and on earth and under the earth and on the sea**. The second phrase emphasizes the meaning of the first phrase by repeating the same idea with different words. John is describing his vision in a way reminiscent of Hebrew poetry, which was based on this kind of repetition. It would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “every creature in heaven and on earth and under the earth and on the sea, yes, everything in them”
5:13 sad6 rc://*/ta/man/translate/figs-merism ἐν τῷ οὐρανῷ, καὶ ἐπὶ τῆς γῆς, καὶ ὑποκάτω τῆς γῆς 1 John is using the main components of creation—**heaven**, **earth**, the underworld, and the **sea**—to mean all of creation. If it would be helpful in your language, you could use an equivalent expression or plain language. See how you translated the similar expression in [5:3](../05/03.md). Alternate translation: “everywhere in creation”
5:13 to6k rc://*/ta/man/translate/figs-abstractnouns τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ Ἀρνίῳ ἡ εὐλογία, καὶ ἡ τιμὴ, καὶ ἡ δόξα, καὶ τὸ κράτος 1 If your language does not use abstract nouns for the idea of **praise**, **honor**, **glory**, and **power**, you could express the same ideas in another way. See how you translated the similar expressions in [4:11](../04/11.md) and [5:12](../05/12.md).
5:13 x05r rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 See how you translated the same expression in [1:18](../01/18.md). Alternate translation: “forever”
5:14 r459 rc://*/ta/man/translate/translate-textvariants οἱ πρεσβύτεροι ἔπεσαν καὶ προσεκύνησαν 1 Some ancient manuscripts read **the elders fell down and worshiped**. ULT follows that reading. Other ancient manuscripts add “the one who lives to the ages of the ages.” If a translation of the Bible exists in your region, you may wish to use the reading that it has. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
5:14 j2f3 rc://*/ta/man/translate/writing-symlanguage ἀμήν! 1 See how you translated **Amen** in [1:6](../01/06.md).
5:14 r5a3 rc://*/ta/man/translate/translate-symaction ἔπεσαν 1 Alternate translation: “bowed down respectfully”
6:intro zkn7 0 # Revelation 6 General Notes\n\n## Structure and Formatting\n\nThis chapter describes what John saw happen when the Lamb opened each of the first six seals on the scroll that God gave him. (The Lamb does not open the seventh seal until chapter 8.)\n\n\n- The first seal (6:1–2)\n- The second seal (6:3–4)\n- The third seal (6:5–6)\n- The fourth seal (6:7–8)\n- The fifth seal (6:9–11)\n- The sixth seal (6:12–16)\n\n## Special Concepts in this Chapter\n\n### Seven seals\n\nSee the discussion in the General Notes to chapter 5 of the seals that kept important documents secure in this culture.\n\n### Four horsemen\n\nAs the Lamb opens each of the first four seals, John describes seeing horsemen riding differently colored horses. The colors of the horses may symbolize how each rider will affect the earth. However, it is not necessary to suggest the meaning of these colors in your translation. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n## Translation issues in this chapter\n\n### Ordinal numbers\n\nJohn uses the ordinal numbers “second” through “sixth” in verses 3, 5, 7, 9, and 12. If your language does not use ordinal numbers, you can use cardinal numbers or equivalent expressions in your translation. (See: [[rc://*/ta/man/translate/translate-ordinal]])\n\n### Similes\n\nIn verses 12–14, John makes several comparisons in order to describe the images he saw in his vision. He compares these images to everyday things. Notes to these verses suggest ways you might indicate the points of these comparisons in your translation. (See: [[rc://*/ta/man/translate/figs-simile]])
6:1 v9td rc://*/ta/man/translate/figs-simile ὡς φωνῇ βροντῆς 1 The point of this comparison is that just as **thunder** is loud, so the **voice** of this living creature was loud. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “in a voice that was as loud as thunder”
6:2 t2qg rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ στέφανος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he received a crown” or “God gave him a crown”
6:2 vie0 rc://*/ta/man/translate/writing-poetry ἐξῆλθεν νικῶν, καὶ ἵνα νικήσῃ 1 John may mean that the rider on the white horse went out “as a conquering one,” that is, with all the capacity of a conqueror. In that case, for emphasis he would be using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “he went out as a conqueror who was going to conquer”
6:3 zk1r rc://*/ta/man/translate/writing-pronouns ἤνοιξεν 1 The pronoun **he** refers to the Lamb. It may be helpful to clarify this for your readers, here and in verses 5, 7, 9, and 12. Alternate translation: “the Lamb opened”
6:3 bs66 rc://*/ta/man/translate/translate-ordinal τὴν σφραγῖδα τὴν δευτέραν & τοῦ δευτέρου ζῴου 1 As the General Notes to this chapter discuss, if your language does not use ordinal numbers, you can use cardinal numbers or equivalent expressions in these instances. Alternate translation: “seal number two … living creature number two”
6:4 w57m rc://*/ta/man/translate/figs-activepassive τῷ καθημένῳ ἐπ’ αὐτὸν, ἐδόθη αὐτῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God allowed the one sitting on it”
6:4 a4to rc://*/ta/man/translate/figs-abstractnouns λαβεῖν τὴν εἰρήνην ἐκ τῆς γῆς 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “to keep the earth from being peaceful”
6:4 pa3i rc://*/ta/man/translate/figs-metonymy λαβεῖν τὴν εἰρήνην ἐκ τῆς γῆς 1 John is using the term **earth** to mean by association the people who live on the earth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to keep the people living on the earth from being peaceful”
6:4 zsi7 rc://*/ta/man/translate/writing-pronouns σφάξουσιν 1 The pronoun **they** refers generally to the people living on the earth. It may be helpful to clarify this for your readers. Alternate translation: “people will slaughter”
6:4 je64 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ μάχαιρα μεγάλη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave him a great sword”
6:5 rm4y rc://*/ta/man/translate/translate-unknown ζυγὸν 1 The word **balance** describes an instrument for determining the weight of an object or comparing the weight of two objects. It consists of a central post with a crossbar from which two pans are hung. An object may be placed in one pan and known weights placed in the other pan until the crossbar remains level, meaning that both pans contain an equal weight. Or one object may be placed in one pan and a different object in the other pan; the pan that hangs lower contains the heavier object. Since John is describing what he saw, it would be appropriate to use the name or a description of the ancient tool rather than use the name of a modern device for weighing things. Alternate translation: “a balancing scale” or “a weighing instrument”
6:6 hap3 rc://*/ta/man/translate/figs-explicit λέγουσαν 1 This **voice** is giving instructions to the rider on the black horse. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “saying to the rider on the black horse”
6:6 znv4 rc://*/ta/man/translate/figs-explicit χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῶν δηναρίου 1 The implication is that there would be famine, so that **wheat** and **barley**, the staple crops in this culture, would become scarce and very expensive. (The balance that John describes the third rider holding in the previous verse may symbolize weighing grain for sale.) You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Create famine that will cause grain to become so scarce that a choenix of wheat will cost a denarius and three choenices of barley will cost a denarius”
6:6 b5rr rc://*/ta/man/translate/translate-bvolume χοῖνιξ σίτου & τρεῖς χοίνικες κριθῶν 1 A **choenix** was a measure equivalent to about one liter or one quart. The plural of choenix is **choenices**. Alternate translation: “one liter of wheat … three liters of barley” or “one quart of wheat … three quarts of barley”
6:6 v3sn rc://*/ta/man/translate/translate-bmoney δηναρίου & δηναρίου 1 The **denarius** was a silver coin that was worth a day’s wages for a laborer. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you could use a general expression or give the equivalent in wages. Alternate translation, in each instance: “for one silver coin” or “for the pay for one day of work”
6:6 c5ik rc://*/ta/man/translate/figs-doublenegatives μὴ ἀδικήσῃς 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **harm**. Alternate translation: “be careful to preserve”
6:7 ugy9 rc://*/ta/man/translate/figs-synecdoche ἤκουσα φωνὴν τοῦ τετάρτου ζῴου λέγοντος 1 John is using one part of the **fourth living creature**, its **voice**, to mean all of it in the act of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I heard the fourth living creature saying”
6:8 t7y4 rc://*/ta/man/translate/translate-transliterate ὁ ᾍδης 1 See how you translated the term **Hades** in [1:18](../01/18.md).
6:8 qlly rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτοῖς ἐξουσία 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave authority to them”
6:8 df32 rc://*/ta/man/translate/figs-metonymy τὸ τέταρτον τῆς γῆς 1 Here, **the earth** represents the people of the earth. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “one fourth of the people on the earth”
6:8 aj1h rc://*/ta/man/translate/translate-fraction τὸ τέταρτον τῆς γῆς 1 Here, **one fourth** means one part out of four equal parts. Alternate translation: “one out of every four people on the earth”
6:8 tjw8 rc://*/ta/man/translate/figs-metonymy ῥομφαίᾳ 1 John is using the term **sword** to mean warfare by association with the way the people of his time used swords as weapons in warfare. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “warfare”
6:8 o6hy rc://*/ta/man/translate/figs-synecdoche θανάτῳ 1 John is likely using the general term **death** to mean one specific cause of death, disease. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “disease”
6:9 qbr2 rc://*/ta/man/translate/figs-explicit τοῦ θυσιαστηρίου 1 John mentions an **altar** here without having described it previously while relating what he saw in this vision. He seems to mean a golden altar that was in front of God’s throne, as he later describes in [8:3](../08/03.md) and [9:13](../09/13.md). You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “a golden altar that was in front of God’s throne”
6:9 b2kp rc://*/ta/man/translate/figs-activepassive τῶν ἐσφαγμένων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones whom people had slaughtered”
6:9 za66 rc://*/ta/man/translate/figs-parallelism διὰ τὸν λόγον τοῦ Θεοῦ , καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “because they testified to the word of God”
6:9 v8pj rc://*/ta/man/translate/figs-metonymy διὰ τὸν λόγον τοῦ Θεοῦ 1 John is using the term **word** to mean the message that God communicated to believers by using words and that God wants believers to share by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because they shared the message from God”
6:9 x1yr rc://*/ta/man/translate/figs-abstractnouns διὰ τὴν μαρτυρίαν ἣν εἶχον 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “because they testified about Jesus”
6:10 r4v6 rc://*/ta/man/translate/figs-rquestion ἕως πότε ὁ Δεσπότης ὁ ἅγιος καὶ ἀληθινός, οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν, ἐκ τῶν κατοικούντων ἐπὶ τῆς γῆς? 1 The souls are using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Holy and true Ruler, we want you to judge and avenge our blood from the ones living on the earth without any further delay!”
6:10 s8bo rc://*/ta/man/translate/figs-infostructure οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν, ἐκ τῶν κατοικούντων ἐπὶ τῆς γῆς 1 Since the souls actually want God to **judge** the **ones living on the earth** and **avenge** their **blood**, it may be more natural to present the phrases in that order . Alternate translation: “do you not judge the ones living on the earth and avenge our blood from them”
6:10 qz1i rc://*/ta/man/translate/figs-metonymy ἐκδικεῖς τὸ αἷμα ἡμῶν, ἐκ τῶν κατοικούντων ἐπὶ τῆς γῆς 1 The souls are using the term **blood** by association to mean their deaths. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “punish the ones living on the earth to avenge our deaths”
6:10 copu rc://*/ta/man/translate/figs-explicit τῶν κατοικούντων ἐπὶ τῆς γῆς 1 The souls are implicitly saying that they want God to judge and punish the **ones living on the earth** who killed them. See how you translated this expression in [3:10](../03/10.md). Alternate translation: “the worldly people who killed us”
6:11 x3a9 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή, καὶ ἐρρέθη αὐτοῖς 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “God gave each of them a white robe and told them”
6:11 bq1p rc://*/ta/man/translate/figs-activepassive πληρωθῶσιν καὶ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people had killed all of”
6:11 e4s5 rc://*/ta/man/translate/figs-doublet καὶ οἱ σύνδουλοι αὐτῶν, καὶ οἱ ἀδελφοὶ αὐτῶν 1 The terms **fellow servants** and **brothers** mean similar things. The two terms are being used together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “all of those who believed in Jesus as they did”
6:11 p615 rc://*/ta/man/translate/figs-metaphor οἱ ἀδελφοὶ 1 Here the term **brothers** describes people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fellow believers”
6:11 r473 rc://*/ta/man/translate/figs-gendernotations οἱ ἀδελφοὶ 1 Although the term **brothers** is masculine, here the word has a generic sense that includes both men and women. If you wish to retain the expression in your translation, you could word it in a way that is clearly inclusive of both men and women. Alternate translation: “brothers and sisters”
6:12 g9dm rc://*/ta/man/translate/translate-unknown σεισμὸς μέγας 1 An **earthquake** is a natural disaster in which the ground shakes, often destroying buildings, bridges, and other structures. Your language and culture may have a term for an **earthquake** that you can use in your translation. You could also use a general expression. Alternate translation: “a great shaking of the ground”
6:12 xu8l rc://*/ta/man/translate/translate-unknown ὡς σάκκος τρίχινος 1 The word **sackcloth** describes clothing for mourning that in this culture was woven from black goat hair. In this culture, the color black was associated with death. Alternate translation: “like mourning clothing” or “like the feathers of a raven”
6:12 g7rt rc://*/ta/man/translate/figs-simile ἡ σελήνη ὅλη ἐγένετο ὡς αἷμα 1 The point of this comparison is that just as **blood** is red, the **full moon** turned read. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “the full moon became red like blood”
6:13 h912 rc://*/ta/man/translate/figs-explicitinfo οἱ ἀστέρες τοῦ οὐρανοῦ 1 It might seem that the expression **the stars of the sky** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “the stars”
6:13 qmw6 rc://*/ta/man/translate/figs-simile ἔπεσαν 1 The point of this comparison is that just as all the **fruit** on a **fig tree** might fall at once if a **great wind** shook the tree, so John saw all of the **stars** fall at once. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “all fell at once”
6:13 s137 rc://*/ta/man/translate/figs-activepassive ὑπὸ ἀνέμου μεγάλου σειομένη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation, with no comma preceding: “when a great wind shakes it”
6:13 lkff rc://*/ta/man/translate/translate-unknown ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς 1 If your readers would not be familiar with a **fig tree**, you could use the name of a fruit tree that they would recognize or you could use a general expression. Alternate translation: “as a fruit tree drops its late-ripening fruit”
6:13 r477 rc://*/ta/man/translate/translate-unknown τοὺς ὀλύνθους 1 The term **unripe** describes **fruit** that normally remains on a tree and ripens later. Alternate translation: “later-ripening fruit”
6:14 xzn5 rc://*/ta/man/translate/figs-activepassive ὁ οὐρανὸς ἀπεχωρίσθη ὡς βιβλίον ἑλισσόμενον 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the sky rolled up as a scroll does when it splits”
6:14 jyb7 rc://*/ta/man/translate/figs-simile ὁ οὐρανὸς ἀπεχωρίσθη ὡς βιβλίον ἑλισσόμενον 1 The point of this comparison is that the sky went away, just as a scroll would roll away to the two sides of a surface if it split while someone had it spread out on that surface. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “the sky rolled away and disappeared, just as a scroll rolls up in two pieces if it splits”
6:14 ic4p rc://*/ta/man/translate/figs-activepassive ἐκ τῶν τόπων αὐτῶν ἐκινήθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “moved from their places”
6:14 isr6 rc://*/ta/man/translate/figs-explicit ἐκ τῶν τόπων αὐτῶν ἐκινήθησαν 1 The implication is that the **mountains** and **islands** disappeared when they **were removed from their places**. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “moved from their places and disappeared”
6:15 m6j6 rc://*/ta/man/translate/translate-unknown χιλίαρχοι 1 The word **chiliarchs** describes officers in the Roman army who were in charge of groups of 1,000 soldiers. If your readers would not recognize this term, in your translation you could use a general expression. Alternate translation: “military officers”
6:15 uo2e rc://*/ta/man/translate/figs-nominaladj οἱ πλούσιοι, καὶ οἱ ἰσχυροὶ 1 John is using the adjectives **rich** and **powerful** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “rich people and powerful people”
6:15 n984 rc://*/ta/man/translate/figs-merism καὶ πᾶς δοῦλος καὶ ἐλεύθερος 1 John may not be mentioning people who were **slave** and **free** in addition to all of the preceding people on this list. Instead, he may be using the two main civil statuses in his culture, **slave** and **free**, to mean all people. So this would be a summary of everyone on the list. If it would be helpful in your language, you could express this in plain language. Alternate translation, preceded by a comma: “indeed, all people, regardless of their status,”
6:16 zov5 rc://*/ta/man/translate/figs-apostrophe λέγουσιν τοῖς ὄρεσιν καὶ ταῖς πέτραις, πέσετε ἐφ’ ἡμᾶς, καὶ κρύψατε ἡμᾶς 1 The people are addressing things that they know cannot hear them, the **mountains** and the **rocks**, in order to express in a strong way what they are feeling. If your readers might not recognize what the people are doing, you could translate this in a way that would make that clear. Alternate translation: “they were saying that they wished the mountains and rocks would fall on them and hide them”
6:16 f4bj rc://*/ta/man/translate/figs-metonymy προσώπου 1 The people are using the word **face** to mean by association the area in front of **the one sitting on the throne** where he can see people and things. Alternate translation: “the view”
6:17 bd8v rc://*/ta/man/translate/figs-idiom ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτῶν 1 While this was happening on a certain **day**, the people may be using the word **day** to mean a specific time, the time when God had chosen to judge the world. Alternate translation: “the momentous time when they will punish sin”
6:17 pmn6 rc://*/ta/man/translate/figs-rquestion τίς δύναται σταθῆναι? 1 The people are using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “no one is able to stand!”
6:17 r1ta rc://*/ta/man/translate/figs-metonymy τίς δύναται σταθῆναι? 1 Here the word **stand** means to be declared innocent when judged, as in [Psalm 130:3](../psa/130/03.md), “If you, Yahweh, would mark iniquities, Lord, who could stand?” which means, “If you, Yahweh, kept a record of sins, no one would be declared innocent.” Alternate translation: “and everyone will be punished, because no one is innocent!”
7:intro f27i 0 # Revelation 7 General Notes\n\n## Structure and formatting\n\nThe events of this chapter take place after the Lamb opens the sixth seal but before he opens the seventh seal. John describes a vision of 144,000 servants of God whom angels mark with a seal. John then describes a second vision about a great multitude praising God.\n\n- The 144,000 servants (7:1–8)\n- The great multitude (7:9–17)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 5–8 and 15–17.\n\n## Translation issues in this Chapter\n\n### Large numbers\n\nTranslate the large numbers in verses 5–8 in the way that would be most natural in your language. Some languages may need to supply a noun after the number to express the meaning. For example, in verse 5 you might say “144,000” or “one hundred forty-four thousand people.” In verses 6–8 you might say “12,000” or “twelve thousand people.”\n\n\n### The order of the tribes\n\n\nTranslators should be aware that the tribes of the people of Israel are not listed in this chapter in the same order as they are generally listed in the Old Testament. This seems to be intentional, and scholars have offered various interpretations for it. In your translation, it would be appropriate to list the tribes in the order in which John presents them here, rather than listing them in the usual Old Testament order.
7:1 id3y rc://*/ta/man/translate/figs-metaphor ἑστῶτας ἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς, κρατοῦντας τοὺς τέσσαρας ἀνέμους τῆς γῆς 1 John is speaking as if the **earth** had **four corners**. He is referring from his own standpoint to locations to the north, south, east, and west of him. If it would be clearer for your readers, you could state the meaning plainly, using your own language's words for these primary directions. Alternate translation: “at places on the earth where they could hold back the north, south, east, and west winds”
7:1 l088 rc://*/ta/man/translate/figs-parallelism ἐπὶ τῆς γῆς, μήτε ἐπὶ τῆς θαλάσσης, μήτε ἐπὶ πᾶν δένδρον 1 After John says that the wind would not blow **on the land or on the sea**, he may add **or on any tree** for emphasis, perhaps alluding to his reference in [6:13](../06/13.md) to a great wind shaking a tree. In that case the two phrases would mean similar things, as the next two notes explain. John would be using the repetition for emphasis. If it would be helpful to your readers, you could combine the two phrases. Alternate translation: “on any place on the land or in the sea”
7:1 smkv rc://*/ta/man/translate/figs-merism ἐπὶ τῆς γῆς, μήτε ἐπὶ τῆς θαλάσσης 1 John seems to be using the two main components of the world, the **land** and the **sea**, to mean everywhere in the world. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “anywhere in the world”
7:1 ln01 rc://*/ta/man/translate/figs-synecdoche μήτε ἐπὶ πᾶν δένδρον 1 John may be using one place where the wind might blow, against a **tree**, to mean every place where the wind might blow. If it would be helpful in your language, you could state the meaning plainly. Alternate translation, preceded by a comma: “no, not anywhere at all”
7:2 scy2 rc://*/ta/man/translate/figs-idiom ἀνατολῆς ἡλίου 1 This expression refers to a specific direction. If it would be helpful in your language, you could state the meaning plainly, using your own language’s term for that direction. Alternate translation: “the east”
7:2 sgq7 rc://*/ta/man/translate/figs-explicit σφραγῖδα Θεοῦ ζῶντος 1 In this case the word **seal** refers to a tool that a person would use to compress and mark wax in order to create a “seal” in the sense in which John uses that word in chapters 5 and 6. It may be helpful to clarify this for your readers. Alternate translation: “the sealing tool that belongs to the living God”
7:2 emz7 rc://*/ta/man/translate/figs-activepassive οἷς ἐδόθη αὐτοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom God had allowed”
7:2 vu7t rc://*/ta/man/translate/figs-explicit ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν 1 The implication is that these angels would **harm the earth and the sea** by not allowing any winds to blow on them. This would, for example, prevent any rainstorms from forming and watering crops. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “to harm the earth and the sea by holding back the winds”
7:3 jlkc rc://*/ta/man/translate/figs-doublenegatives μὴ ἀδικήσητε τὴν γῆν, μήτε τὴν θάλασσαν μήτε τὰ δένδρα 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **harm**. Alternate translation: “allow the winds to blow on the earth and the sea and the trees”
7:4 m58v rc://*/ta/man/translate/figs-activepassive τῶν ἐσφραγισμένων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones whom the angels sealed”
7:4 lh7h rc://*/ta/man/translate/translate-numbers ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες 1 As the General Notes to this chapter discuss, you may translate the large number here and the large numbers in verses 6–8 in the way that would be most natural in your language. Some languages may need to supply a noun after the number to express the meaning. Alternate translation: “144,000” or “one hundred forty-four thousand people”
7:4 iund rc://*/ta/man/translate/figs-activepassive ἐσφραγισμένοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. It may be helpful to begin a new sentence here. Alternate translation: “The angels had sealed them”
7:4 oc2y rc://*/ta/man/translate/figs-metaphor υἱῶν Ἰσραήλ 1 Here the word **sons** could mean: (1) the literal sons of Israel (that is, Jacob) who were the ancestors of the 12 tribes. If this is the meaning, it would be appropriate to retain the term “sons” in your translation. (2) the descendants of Israel (Jacob), who formed 12 tribes. Alternate translation: “of the descendants of Israel”
7:5 p3m9 rc://*/ta/man/translate/translate-names Ἰούδα & Ῥουβὴν & Γὰδ 1 The words **Judah**, **Reuben**, and **Gad** are the names of men.
7:5 b784 rc://*/ta/man/translate/figs-activepassive δώδεκα χιλιάδες ἐσφραγισμένοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the angels sealed 12 thousands”
7:6 qkaq rc://*/ta/man/translate/translate-names Ἀσὴρ & Νεφθαλεὶμ & Μανασσῆ 1 The words **Asher**, **Naphtali**, and **Manasseh** are the names of men.
7:7 v810 rc://*/ta/man/translate/translate-names Συμεὼν & Λευεὶ & Ἰσσαχὰρ 1 The words **Simeon**, **Levi**, and **Issachar** are the names of men.
7:8 pwl0 rc://*/ta/man/translate/translate-names Ζαβουλὼν & Ἰωσὴφ & Βενιαμεὶν 1 The words **Zebulun**, **Joseph**, and **Benjamin** are the names of men.
7:8 tzt6 rc://*/ta/man/translate/figs-activepassive δώδεκα χιλιάδες ἐσφραγισμένοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the angels sealed 12 thousands”
7:9 kfhi rc://*/ta/man/translate/figs-extrainfo ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “that no one was able to number”
7:9 vqms rc://*/ta/man/translate/figs-doublet ἐκ παντὸς ἔθνους, καὶ φυλῶν, καὶ λαῶν, καὶ γλωσσῶν 1 See how you translated the similar expression in [5:9](../05/09.md). Alternate translation: “from every different people group”
7:9 s31k rc://*/ta/man/translate/figs-activepassive περιβεβλημένους στολὰς λευκάς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “wearing white robes”
7:9 npse rc://*/ta/man/translate/translate-symaction στολὰς λευκάς 1 See how you translated the similar expression in [3:4](../03/04.md).. Alternate translation: “white robes symbolic of their purity”
7:9 rvff rc://*/ta/man/translate/translate-symaction φοίνικες 1 In this culture, people would wave **palm branches** on special occasions, especially to celebrate a victory. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “palm branches for a victory celebration”
7:10 vlv1 rc://*/ta/man/translate/figs-abstractnouns ἡ σωτηρία τῷ Θεῷ ἡμῶν, τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ Ἀρνίῳ 1 If your language does not use an abstract noun for the idea of **Salvation**, you could express the same idea in another way. Alternate translation: “Our God, who is the one sitting on the throne, and the Lamb are the ones who have saved us”
7:10 k4mh rc://*/ta/man/translate/figs-metonymy τῷ καθημένῳ ἐπὶ τῷ θρόνῳ 1 The people in the great multitude are describing God’s supreme ruling power and authority by association with the way he is **sitting on the throne**, a symbol of that power and authority. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ruler of all”
7:11 aja9 rc://*/ta/man/translate/figs-idiom ἔπεσαν & ἐπὶ τὰ πρόσωπα αὐτῶν 1 Be sure that it is clear in your translation that the **angels** and **elders** and **living creatures** did not fall down accidentally. They bowed down in front of the throne as a gesture to honor God. Alternate translation: “they bowed down with their faces to the ground”
7:12 lf1m ἡ εὐλογία, καὶ ἡ δόξα, καὶ ἡ σοφία, καὶ ἡ εὐχαριστία, καὶ ἡ τιμὴ, καὶ ἡ δύναμις, καὶ ἡ ἰσχὺς, τῷ Θεῷ ἡμῶν 1 If your language does not use abstract nouns for the ideas of **Praise**, **glory**, **wisdom**, thanks**, **honor**, **power**, and **strength**, you could express the same ideas in other ways. See how you translated the similar expression in [4:11](../04/11.md). Alternate translation: “May everyone praise, glorify, thank, and honor our God and acknowledge how wise, powerful, and strong he is”
7:12 d74f rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 See how you translated the same expression in [1:18](../01/18.md). Alternate translation: “forever”
7:13 kgmb rc://*/ta/man/translate/figs-hendiadys ἀπεκρίθη & λέγων μοι 1 This phrase expresses a single idea by using two words connected with **and**. The word **responded** indicates that this elder was **saying** these things to John in response to what John was seeing in this vision. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “asked me”
7:13 vwwd rc://*/ta/man/translate/figs-rquestion οὗτοι, οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς, τίνες εἰσὶν καὶ πόθεν ἦλθον 1 This elder is using the question form to introduce something he wants to make sure John understands. Since John answers the question in the next verse, it would be appropriate to retain the question form in your translation, but if it would be helpful to your readers, you could word the question in a way that would show its purpose. Alternate translation: “Do you know who these people are who are wearing white robes and where they have come from”
7:13 wz8z rc://*/ta/man/translate/figs-activepassive περιβεβλημένοι τὰς στολὰς τὰς λευκὰς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones wearing white robes”
7:14 p6en rc://*/ta/man/translate/writing-politeness κύριέ μου, σὺ οἶδας 1 John is answering the elder politely. You may translate this the way someone would respond politely in your language to a question whose answer they did not know. Alternate translation: “I do not know, please tell me”
7:14 ygti rc://*/ta/man/translate/figs-abstractnouns τῆς θλίψεως τῆς μεγάλης 1 If your language does not use an abstract noun for the idea of **tribulatron**, you could express the same idea in another way. Alternate translation: “the time when believers in Jesus will be greatly persecuted”
7:14 b7mi rc://*/ta/man/translate/figs-metaphor ἔπλυναν τὰς στολὰς αὐτῶν, καὶ ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ Ἀρνίου 1 As in [3:4](../03/04.md) and other passages in the book, **robes** that are **white** represent purity of life and devotion to Jesus. The **blood of the Lamb** is the blood that Jesus shed when he died on the cross as the Savior. If it would be clearer in your language, you could state the meaning plainly. The UST models one way to do this.
7:15 us3i rc://*/ta/man/translate/figs-merism ἡμέρας καὶ νυκτὸς 1 The elder is using the two main components of time, **day** and **night**, to mean all the time. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “constantly”
7:15 k9f2 rc://*/ta/man/translate/figs-metaphor σκηνώσει ἐπ’ αὐτούς 1 The elder is speaking as if God would literally **tabernacle over** these believers, that is, set up a tent in which he lives so that it shelters them as well. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will live with them and keep them safe”
7:16 leue rc://*/ta/man/translate/figs-doublenegatives οὐ πεινάσουσιν ἔτι, οὐδὲ διψήσουσιν ἔτι 1 If it would be clearer in your language, you could use a positive expression to translate these double negatives that consist of the negative particle **not** and the negative verbs **hunger** and **thirst**. The UST models one way to do this.
7:16 t45h rc://*/ta/man/translate/figs-metaphor οὐδὲ μὴ πέσῃ ἐπ’ αὐτοὺς ὁ ἥλιος, οὐδὲ πᾶν καῦμα 1 This phrase expresses a single idea by using two words connected with **or**. The word **sun** tells where this **heat** comes from. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “or.” Alternate translation: “nor will the heat of the sun fall on them at all”
7:16 gk5z rc://*/ta/man/translate/figs-metonymy οὐδὲ μὴ πέσῃ ἐπ’ αὐτοὺς ὁ ἥλιος, οὐδὲ πᾶν καῦμα 1 By referring to the **sun** and its **heat**, this elder may mean by association that these people will never again have to work hard in the hot sun to make a living. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and they will no longer have to work hard in the hot sun to make a living”
7:17 bi5i rc://*/ta/man/translate/figs-metaphor ποιμανεῖ αὐτούς 1 The elder is speaking as if Jesus would literally **shepherd** these believers. He means that Jesus will care for them, as a shepherd cares for sheep. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will take care of them”
7:17 f001 rc://*/ta/man/translate/figs-quotemarks ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων & ἐξαλείψει ὁ Θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν 1 These are quotations from the Old Testament, from [Isaiah 49:10](../isa/49/10.md) and [Isaiah 25:8](../isa/25/08.md). Since they occur within John’s quotation of what this elder told him, they are second-level quotations. You may be able to indicate this by using second-level quotation marks or some other punctuation or convention of your language. You may also wish to use special formatting to set off these quotations, as the ULT does.
7:17 m6m8 rc://*/ta/man/translate/figs-metaphor ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων 1 The elder is speaking as if Jesus would literally **guide** these believers to **springs** of water. He is using water to represent the everlasting **life** that Jesus gives believers. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will give them everlasting life”
7:17 g3d2 rc://*/ta/man/translate/figs-metonymy ἐξαλείψει ὁ Θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν 1 The elder is using the word **tear** to mean by association the sorrow that people feel that leads them to shed tears. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God will comfort their every sorrow” or “God will comfort them for every sorrow that they have experienced”
8:intro ma7f 0 # Revelation 8 General Notes\n\n## Structure and formatting\n\nThis chapter begins to show what happens when the Lamb opens the seventh seal. God uses the prayers of all believers to cause dramatic things to happen on earth. John then describes what happens when angels sound the first four of seven trumpets.\n\n- The Lamb opens the seventh seal (8:1–5)\n- The first trumpet (8:6–7)\n- The second trumpet (8:8–9)\n- The third trumpet (8:10–11)\n- The fourth trumpet (8:12–13)\n\n## Translation issues in this chapter\n\n### Ordinal numbers\n\nJohn uses the ordinal numbers “first” through “fourth” in verses 7, 8, 10, and 12. If your language does not use ordinal numbers, you can use cardinal numbers or equivalent expressions in your translation. (See: [[rc://*/ta/man/translate/translate-ordinal]])\n\n### The fraction “one third”\n\nMany times in this chapter John uses the expression “one third.” This means one part out of three equal parts. Translate this in the way that would be most natural in your language. (See: [[rc://*/ta/man/translate/translate-fraction]])
8:1 n6a6 rc://*/ta/man/translate/writing-pronouns ἤνοιξεν 1 The pronoun **he** refers to the Lamb. It may be helpful to clarify this for your readers. Alternate translation: “the Lamb opened”
8:1 mh2b rc://*/ta/man/translate/translate-ordinal τὴν σφραγῖδα τὴν ἑβδόμην 1 If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “seal number seven” or “the last seal”
8:1 unv9 rc://*/ta/man/translate/figs-explicit ὡς ἡμιώριον 1 An **hour** was the shortest interval of time that this culture measured. So **half an hour** may implicitly mean just a short time. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “for a moment”
8:2 o7x5 rc://*/ta/man/translate/figs-idiom ἐνώπιον & ἑστήκασιν 1 In this context, while these angels may indeed position themselves in front of God's throne, the phrase **stand before** means to stay in the presence of another person in order to serve that person whenever and however needed. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who remain ready to serve”
8:2 fri9 rc://*/ta/man/translate/figs-activepassive ἐδόθησαν αὐτοῖς ἑπτὰ σάλπιγγες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave each of them a trumpet”
8:3 f9g9 rc://*/ta/man/translate/figs-activepassive ἐστάθη & ἐδόθη αὐτῷ θυμιάματα πολλὰ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “stationed himself … God gave him much incense”
8:4 lq1q rc://*/ta/man/translate/figs-metonymy ἐκ χειρὸς τοῦ ἀγγέλου 1 Here, **hand** refers to the censer in the angel’s hand. Alternate translation: “from the censer that the angel was holding”
8:5 l79w rc://*/ta/man/translate/figs-metonymy ἐγέμισεν αὐτὸν ἐκ τοῦ πυρὸς τοῦ θυσιαστηρίου 1 This is probably a reference to coals that were on **fire** on the altar. Alternate translation: “filled it with burning coals from the fire on the altar”
8:5 g6fo rc://*/ta/man/translate/writing-pronouns ἔβαλεν 1 While the pronoun **it** refers to the **censer** in its first instance, in its second instance it refers to the **fire from the altar**. It may be helpful to clarify this for your readers. Alternate translation: “threw the fire” or “threw the burning coals”
8:6 qhj9 rc://*/ta/man/translate/writing-poetry σάλπιγγας & σαλπίσωσιν 1 John is using a construction in which a verb and its object come from the same root. The verb translated **trumpet** has the same root as the word translated **trumpets**. The repetition of the sounds may be intended to have a musical effect. You may be able to use the same construction in your translation if your language has similar words for this kind of instrument and for the action of playing it.
8:7 ucb7 rc://*/ta/man/translate/figs-explicit ὁ πρῶτος ἐσάλπισεν 1 The word **first** implicitly means the first angel, and the word **sounded** implicitly means that he sounded his trumpet. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “the first angel sounded his trumpet”
8:7 idu7 rc://*/ta/man/translate/translate-ordinal ὁ πρῶτος 1 As the General Notes to this chapter discuss, if your language does not use ordinal numbers, you can use cardinal numbers or equivalent expressions here and in verses 8, 10, and 12. Alternate translation: “angel number one”
8:7 g5gp rc://*/ta/man/translate/figs-activepassive ἐβλήθη & κατεκάη & κατεκάη & κατεκάη 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the angel threw it … burned up … burned up … burned up”
8:7 ga1r rc://*/ta/man/translate/figs-activepassive τὸ τρίτον τῆς γῆς κατεκάη, καὶ τὸ τρίτον τῶν δένδρων κατεκάη, καὶ πᾶς χόρτος χλωρὸς κατεκάη 1 If your language does not use this passive form, you could state this in active form. Alternate translation: “it burned up a third of the earth, a third of the trees, and all the green grass”
8:7 r460 rc://*/ta/man/translate/translate-textvariants καὶ τὸ τρίτον τῆς γῆς κατεκάη 1 Some ancient manuscripts include the phrase **and a third of the earth was burned up**. The ULT follows that reading. Other ancient manuscripts do not include that phrase. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
8:8 uw2h rc://*/ta/man/translate/figs-activepassive ὡς ὄρος μέγα πυρὶ καιόμενον, ἐβλήθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the angel threw something like a great mountain burning with fire”
8:8 ev7g rc://*/ta/man/translate/translate-fraction ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα 1 As the General Notes to this chapter discuss, the expression **one third** means one part out of three equal parts. Here and throughout the chapter, translate the expression in the way that would be most natural in your language.
8:9 vgf4 rc://*/ta/man/translate/figs-activepassive τὸ τρίτον τῶν πλοίων διεφθάρησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the bloody water destroyed a third of the ships”
8:11 nloh rc://*/ta/man/translate/figs-explicitinfo τὸ ὄνομα τοῦ ἀστέρος λέγεται ὁ Ἄψινθος 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “the name of the star is Wormwood”
8:11 as2n rc://*/ta/man/translate/translate-unknown ὁ Ἄψινθος 1 **Wormwood** is a woody shrub that tastes bitter. Because of its bitter taste, people in this culture believed that the shrub was poisonous. Your language may have a term for this shrub or for a similar one that you can use in your translation. You could also use a general expression. Alternate translation: “Bitter Shrub”
8:11 gei4 rc://*/ta/man/translate/figs-metonymy ἐγένετο & ἄψινθον 1 John means by association that the water became bitter and poisonous, as if it were the bitter **wormwood** shrub that people in his culture believed was poisonous. Alternate translation: “became poisonous like wormwood”
8:11 g4q5 rc://*/ta/man/translate/figs-genericnoun πολλοὶ τῶν ἀνθρώπων 1 John is not referring to a specific group of **men**. He means people in general. Express this in the way that would be most natural in your language. Alternate translation: “many people”
8:12 z936 rc://*/ta/man/translate/figs-ellipsis ἐπλήγη τὸ τρίτον τοῦ ἡλίου, καὶ τὸ τρίτον τῆς σελήνης, καὶ τὸ τρίτον τῶν ἀστέρων 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “a third of the sun was struck, and a third of the moon and a third of the stars were struck”
8:12 dfm7 rc://*/ta/man/translate/figs-activepassive ἐπλήγη τὸ τρίτον τοῦ ἡλίου, καὶ τὸ τρίτον τῆς σελήνης, καὶ τὸ τρίτον τῶν ἀστέρων; ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “God struck a third of the sun and a third of the moon and a third of the stars so that a third of them turned dark”
8:12 ukh6 rc://*/ta/man/translate/figs-metaphor σκοτισθῇ τὸ τρίτον αὐτῶν 1 The phrase **a third of them were darkened** could mean: (1) one third of the time, the sun, moon, and stars were dark, or (2) one third of the sun, one third of the moon, and one third of the stars became dark. You could say either of these things as an alternate translation.
8:12 t1ag rc://*/ta/man/translate/figs-metonymy ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς 1 When John says of **a third** of the **day** that **it did not shine**, he means by association that the sun did not shine during a third of the day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the sun did not shine during one third of the day”
8:12 x2bw rc://*/ta/man/translate/figs-ellipsis καὶ ἡ νὺξ ὁμοίως 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and likewise a third of the night did not shine” or “and likewise the moon and the stars did not shine during one third of the night”
8:13 r461 rc://*/ta/man/translate/translate-textvariants ἀετοῦ 1 Some ancient manuscripts read **eagle**. ULT follows that reading. Other ancient manuscripts read “angel.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
8:13 mkd3 rc://*/ta/man/translate/figs-reduplication οὐαὶ, οὐαὶ, οὐαὶ 1 The eagle may be repeating the word **woe** for emphasis. If it would not be natural in your language to repeat a word in that way, you could express the emphasis in another way. Alternate translation: “What great woe the ones living on the earth will experience” or see the next note for another possibility.
8:13 hfja rc://*/ta/man/translate/figs-explicit οὐαὶ, οὐαὶ, οὐαὶ 1 Since [9:12](../09/12.md) and [11:14](../11/14.md) speak of a first, second, and third “woe,” the eagle may be announcing implicitly that three terrible events are about to occur. The UST models a way to express this possible meaning of the phrase **woe, woe, woe**.
8:13 t954 rc://*/ta/man/translate/figs-explicit τῶν λοιπῶν φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν 1 This does not mean that the **three angels** only have one **trumpet** among them. Alternate translation: “the blasts that the remaining three angels will make on their trumpets when they blow them”
9:intro sq5c 0 # Revelation 9 General Notes\n\n## Structure and Formatting\n\nIn this chapter, John continues to describe what happens when angels sound seven trumpets. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n- The Fifth Trumpet (9:1-12)\n- The Sixth Trumpet (9:13-21)\n\n## Special Concepts in this Chapter\n\n### Woe\n\nJohn describes several “woes” in the book of Revelation. This chapter begins to describe the three “woes” announced at the end of Chapter 8. Woes signify calamity, disaster, or terrible events.\n\n### Animal imagery\n\nThis chapter includes several animals: locusts, scorpions, horses, lions, and snakes. Animals convey different qualities or traits. For example, a lion is powerful and dangerous. Translators should use the same animals in their translation if possible. If the animal is unknown, use a familiar one with similar qualities or traits.\n\n### Abaddon and Apollyon\n\n“Abaddon” is a Hebrew word. “Apollyon” is a Greek word. Both words mean “Destroyer.” John used the sounds of the Hebrew word and wrote them with Greek letters. The ULT and UST write the sounds of both words with English letters. Translators are encouraged to transliterate these words using the letters of their own language. The original Greek readers would have understood “Apollyon” to mean “Destroyer.” So translators may also indicate this meaning in the text or in a footnote. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n## Important Figures of Speech in this Chapter\n\n### Simile\n\nJohn uses many similes in this chapter. They help to describe the images that he sees in his vision. (See: [[rc://*/ta/man/translate/figs-simile]])\n\n### Generic Sense\n\nSeveral times in this chapter John uses the masculine word “men” in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women such as “people” or “humanity.” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
9:1 d26c rc://*/ta/man/translate/translate-ordinal ὁ πέμπτος ἄγγελος 1 If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “angel number five”
9:1 s6j9 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς Ἀβύσσου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the star received the key to the shaft of the abyss”
9:2 tp79 rc://*/ta/man/translate/figs-simile ἀνέβη καπνὸς ἐκ τοῦ φρέατος, ὡς καπνὸς καμίνου μεγάλης 1 The point of this comparison is that a large quantity of **smoke** came from the **shaft**, just as a **great furnace** would give off a large quantity of smoke. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “a large quantity of smoke went up from the shaft, as does from a huge furnace”
9:2 off8 rc://*/ta/man/translate/figs-activepassive ἐσκοτώθη ὁ ἥλιος καὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the smoke from the shaft darkened the sun and the air”
9:3 va04 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐταῖς ἐξουσία 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave them power”
9:3 a4e7 rc://*/ta/man/translate/figs-simile ἐδόθη αὐταῖς ἐξουσία, ὡς ἔχουσιν ἐξουσίαν οἱ σκορπίοι τῆς γῆς 1 The point of this comparison is that just as **scorpions of the earth** have the power to hurt people by stinging them, so these **locusts** from the abyss had the power to hurt people in that same way. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “to hurt people by stinging them, just as scorpions on earth do”
9:3 mjf1 rc://*/ta/man/translate/translate-unknown σκορπίοι 1 A **scorpion** is an insect with a poisonous stinger at the end of its long tail. The sting can cause severe pain or even death. If your readers would not be familiar with what a **scorpion** is, in your translation you could use the name of a comparable insect or animal in your area. Alternate translation: “deadly stinging insects”
9:4 cl6p rc://*/ta/man/translate/figs-activepassive ἐρρέθη αὐταῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God commanded them”
9:4 mou1 rc://*/ta/man/translate/figs-quotations ἐρρέθη αὐταῖς, ἵνα μὴ ἀδικήσουσιν τὸν χόρτον τῆς γῆς, οὐδὲ πᾶν χλωρὸν, οὐδὲ πᾶν δένδρον, εἰ μὴ τοὺς ἀνθρώπους οἵτινες οὐκ ἔχουσι τὴν σφραγῖδα τοῦ Θεοῦ ἐπὶ τῶν μετώπων 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “And they were told, ‘Do not harm the grass of the earth or any green plant or any tree, but only the men who do not have the seal of God on their foreheads’”
9:4 tz3f rc://*/ta/man/translate/figs-gendernotations τοὺς ἀνθρώπους 1 As the General Notes to this chapter discuss, here and in several other places in this chapter John uses the masculine word **men** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “the people”
9:5 rui1 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτοῖς ἵνα μὴ ἀποκτείνωσιν αὐτούς, ἀλλ’ ἵνα βασανισθήσονται 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: Alternate translation: “God did not allow the locusts to kill these people but to torment them for five months
9:5 k428 rc://*/ta/man/translate/writing-pronouns ἐδόθη αὐτοῖς ἵνα μὴ ἀποκτείνωσιν αὐτούς 1 The **them** refers in its first instance to the locusts John describes in [9:3](../09/03.md) and in its second instance the people John describes in [9:4](../09/04.md) who did not have the seal of God on their foreheads. It may be helpful to clarify this for your readers. Alternate translation: “it was given to the locusts that they should not kill these people”
9:5 u29s rc://*/ta/man/translate/figs-simile ὁ βασανισμὸς αὐτῶν ὡς βασανισμὸς σκορπίου, ὅταν παίσῃ ἄνθρωπον 1 The point of this comparison is that just as the sting of a **scorpion** is very painful, the **torment** that people would experience after these locusts stung them would be very painful. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “their torment when the locusts stung them would be very painful, as the sting of a scorpion is very painful for a person”
9:6 ggwl rc://*/ta/man/translate/figs-idiom ἐν ταῖς ἡμέραις ἐκείναις 1 John is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at that time”
9:6 rj6s rc://*/ta/man/translate/figs-parallelism ζητήσουσιν οἱ ἄνθρωποι τὸν θάνατον, καὶ οὐ μὴ εὑρήσουσιν αὐτόν, καὶ ἐπιθυμήσουσιν ἀποθανεῖν, καὶ φεύγει ὁ θάνατος ἀπ’ αὐτῶν 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine the phrases. Alternate translation: “even though people will want very much to die, they will not be able to die”
9:6 p4mb rc://*/ta/man/translate/figs-abstractnouns τὸν θάνατον 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “to die”
9:6 f1b4 rc://*/ta/man/translate/figs-personification φεύγει ὁ θάνατος ἀπ’ αὐτῶν 1 John is speaking figuratively of **death** as if it were a living thing that could run away or flee. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they will not be able to die”
9:7 zh82 rc://*/ta/man/translate/figs-activepassive ἡτοιμασμένοις εἰς πόλεμον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “wearing armor for war”
9:8 r436 rc://*/ta/man/translate/figs-simile τρίχας ὡς τρίχας γυναικῶν 1 In this culture women typically wore their hair long. So the point of this comparison is that the locusts had long **hair**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “hair that was long like the hair of women”
9:8 r437 rc://*/ta/man/translate/figs-ellipsis οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “their teeth were as the teeth of lions”
9:8 r438 rc://*/ta/man/translate/figs-simile οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν 1 The point of this comparison is that the locusts had **teeth** that were sharp, large, and strong, like the teeth of **lions**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “their teeth were sharp, large, and strong like lions’ teeth”
9:9 r439 rc://*/ta/man/translate/figs-metaphor εἶχον θώρακας ὡς θώρακας σιδηροῦς 1 John is speaking as if these locusts literally had **breastplates**. He probably means that the skin on the front of their bodies was very hard. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the hard skin on the front of their bodies was like iron breastplates”
9:9 r440 rc://*/ta/man/translate/figs-simile εἶχον θώρακας ὡς θώρακας σιδηροῦς 1 The point of this comparison is that the skin on the front of the locusts’ bodies was very strong, as if it were made of **iron**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “the hard skin on the front of their bodies was very strong, like an iron breastplate”
9:9 r441 rc://*/ta/man/translate/translate-unknown θώρακας σιδηροῦς 1 A **breastplate** was a piece of armor that covered and protected the chest. If your readers would not be familiar with what a breastplate is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. Alternate translation: “pieces of armor made of iron to protect a soldier’s chest”
9:9 r442 rc://*/ta/man/translate/figs-simile ἡ φωνὴ τῶν πτερύγων αὐτῶν ὡς φωνὴ ἁρμάτων ἵππων πολλῶν 1 The point of this comparison is that the **wings** of all the locusts flying around made a very loud **sound**, like **the sound of chariots**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “the sound of their wings was very loud, like the sound of many chariots of horses”
9:9 r443 rc://*/ta/man/translate/figs-possession ἁρμάτων ἵππων 1 John is using this possessive form to describe **chariots** that **horses** pull into battle. If it would be helpful in your language, you could express this meaning without using a possessive form. Alternate translation: “horse-drawn chariots”
9:9 r444 rc://*/ta/man/translate/figs-metaphor τρεχόντων εἰς πόλεμον 1 John is speaking as if these **chariots** were themselves literally **running into battle**, though it is the **horses** pulling the chariots which would be running and the drivers of the chariots who would be hurrying to get into the **battle**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “whose drivers are hurrying them into battle”
9:10 qdc3 rc://*/ta/man/translate/translate-unknown σκορπίοις 1 See how you translated the term "scorpion" in [9:3](../09/03.md).
9:10 lim1 rc://*/ta/man/translate/figs-explicit μῆνας πέντε 1 This could mean implicitly: (1) that the locusts had power for five months to harm people. Alternate translation: “over a period of five months” (2) that the locusts could sting people and the people would be in pain for five months. Alternate translation: “with a sting that will cause them pain for five months”
9:11 fiu6 rc://*/ta/man/translate/translate-unknown τῆς Ἀβύσσου 1 See how you translated the term **abyss** in [9:1](../09/01.md).
9:11 bkg6 rc://*/ta/man/translate/translate-transliterate τὸν ἄγγελον τῆς Ἀβύσσου; ὄνομα αὐτῷ Ἑβραϊστὶ, Ἀβαδδών, καὶ ἐν τῇ Ἑλληνικῇ ὄνομα ἔχει, Ἀπολλύων 1 The word **Abaddon** is a Hebrew name that John spells out using Greek letters so that his readers will know how it sounds. John then tells his readers a Greek name, **Apollyon**, with the same meaning, so that his readers will know what it means. Both names mean Destroyer. In your translation you can spell both names the way they sound in your language and then explain their meaning. Alternate translation: “His Hebrew name is Abaddon and his Greek name is Apollyon; both names mean Destroyer”
9:12 gmxt rc://*/ta/man/translate/figs-explicit ἡ οὐαὶ ἡ μία ἀπῆλθεν 1 See how you translated the term **woe** in 8:13. Alternate translation: “One terrible event is over”
9:12 r445 rc://*/ta/man/translate/translate-ordinal ἡ οὐαὶ ἡ μία 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “woe number one”
9:12 r446 rc://*/ta/man/translate/figs-idiom οὐαὶ 1 See how you translated the term **woe** in [8:13](../08/13.md). Alternate translation: “terrible event”
9:13 r447 rc://*/ta/man/translate/translate-ordinal ὁ ἕκτος ἄγγελος 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “angel number six”
9:13 x4md rc://*/ta/man/translate/figs-synecdoche φωνὴν μίαν 1 John is using one part of a person, his **voice**, to represent all of the person in the act of speaking. John does not say who the speaker was, but it may have been God. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “someone speaking”
9:13 q3a3 rc://*/ta/man/translate/figs-metonymy κεράτων 1 John is referring to the horn-shaped extensions that were at each of the four corners of the top of the altar. He calls them **horns** by association with their shape. If it would be clearer for your readers, in your translation you could just refer to the “corners” of the altar, as UST does.
9:13 r448 rc://*/ta/man/translate/figs-metaphor τοῦ ἐνώπιον τοῦ Θεοῦ 1 Here the word **before** means “in front of” or “in the presence of” another person. The Jews believed that God was especially present at his **altar**. Alternate translation: “that is in the presence of God”
9:14 r449 rc://*/ta/man/translate/translate-ordinal τῷ ἕκτῳ ἀγγέλῳ 1 If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “to angel number six”
9:14 su17 rc://*/ta/man/translate/figs-activepassive τοὺς δεδεμένους 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. The text does not say who **bound** these **four angels**, but it implies that God did it or commanded his own angels to do it. Alternate translation: “whom God had bound” or “whom God had commanded his own angels to bind
9:14 r450 rc://*/ta/man/translate/translate-names Εὐφράτῃ 1 The word **Euphrates** is the name of a river.
9:15 ijx2 rc://*/ta/man/translate/figs-activepassive ἐλύθησαν οἱ τέσσαρες ἄγγελοι, οἱ ἡτοιμασμένοι εἰς τὴν ὥραν, καὶ ἡμέραν, καὶ μῆνα, καὶ ἐνιαυτόν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the sixth angel released the four angels whom God had prepared for the hour and day and month and year”
9:15 b3d6 rc://*/ta/man/translate/figs-doublet τὴν ὥραν, καὶ ἡμέραν, καὶ μῆνα, καὶ ἐνιαυτόν 1 These words all refer to specific periods of time. John is using them together to emphasize that this is a very specific time. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “that specific time”
9:15 r451 rc://*/ta/man/translate/translate-fraction τὸ τρίτον τῶν ἀνθρώπων 1 A **third** means one part out of three equal parts. Alternate translation: “one out of every three men”
9:16 r452 rc://*/ta/man/translate/figs-infostructure ὁ ἀριθμὸς τῶν στρατευμάτων τοῦ ἱππικοῦ δύο μυριάδες μυριάδων; ἤκουσα τὸν ἀριθμὸν αὐτῶν. 1 John typically says **I heard** or “I saw” before describing what he heard or saw, so it might be more natural to put that information first. Alternate translation: “I heard the number of the horse soldiers; it was two myriads of myriads”
9:16 ays5 rc://*/ta/man/translate/translate-numbers δύο μυριάδες μυριάδων 1 A myriad is a hundred hundreds, or ten thousand. Express this number in the way that would be most natural in your language. See how you translated a similar large number in [5:11](../05/11.md). Alternate translation: “200,000,000” or see next note for another possibility.
9:17 j5n9 rc://*/ta/man/translate/figs-metonymy θώρακας πυρίνους, καὶ ὑακινθίνους, καὶ θειώδεις 1 John is describing the colors of the **breastplates** by association with other things that are those colors. If it would be helpful in your language, you could use objects from your own culture that are these colors or express the meaning plainly. See, for example, how you translated the word “fiery” in [6:3](../06/03.md). Alternate translation: “breastplates that were fiery red, hyacinth blue, and sulfur yellow” or “bright red, dark blue, and brilliant yellow breastplates”
9:17 r453 rc://*/ta/man/translate/translate-unknown ὑακινθίνους 1 A **hyacinth** is a plant in the lily family that has dark blue flowers on spikes. If your readers would not be familiar with what a hyacinth is, in your translation you could use the name of a plant or other object in your culture that is the same color as hyacinth flowers, or you could use a general expression. Alternate translation: “dark blue”
9:18 r454 rc://*/ta/man/translate/figs-activepassive ἀπὸ τῶν τριῶν πληγῶν τούτων ἀπεκτάνθησαν τὸ τρίτον τῶν ἀνθρώπων ἐκ τοῦ πυρὸς, καὶ τοῦ καπνοῦ, καὶ τοῦ θείου, τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν. 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “These three plagues of fire and of smoke and of sulfur coming out from their mouths killed a third of men”
9:20 xf3t rc://*/ta/man/translate/figs-activepassive οἳ οὐκ ἀπεκτάνθησαν ἐν ταῖς πληγαῖς ταύταις 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones whom these plagues did not kill”
9:20 r455 rc://*/ta/man/translate/figs-synecdoche ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν 1 John is using one part of these people, their **hands**, to represent all of each person in the act of doing **works**. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “of the works they were doing”
9:20 d3vn rc://*/ta/man/translate/figs-doublet ἃ οὔτε βλέπειν δύνανται, οὔτε ἀκούειν, οὔτε περιπατεῖν 1 The terms **see** and **hear** and **walk** all describe things that living beings are able to do. John is using the three terms together to emphasize that **idols** are not alive and cannot do anything for those who **worship** them. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “which are not alive at all”
10:intro ys3l 0 # Revelation 10 General Notes\n\n## Structure and Formatting\n\nIn this chapter John begins to describe a vision he had of a mighty angel holding a scroll. John is viewing what is happening from the perspective of earth, which is why he speaks of this angel “coming down from heaven.” This vision takes place between the blowing of the sixth and seventh trumpets.\n\n## Special Concepts in this Chapter\n\n### Seven thunders\n\nIn this chapter John describes seven thunders making sounds that he could understand as words. However, translators should use their normal word for “thunder” when translating these verses. (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### “The mystery of God”\n\nThis refers to some aspect of the hidden plan of God. It is not necessary to know what this mystery is when translating this phrase. (See: [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Important Figures of Speech in this Chapter\n\n### Simile\n\nIn this chapter John uses similes to help him describe the face, legs, and voice of a mighty angel. Translators should represent other objects in this chapter, such as the rainbow and the cloud, with their normal meanings. (See: [[rc://*/ta/man/translate/figs-simile]])
10:1 r345 rc://*/ta/man/translate/figs-activepassive περιβεβλημένον νεφέλην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whose clothing was a cloud”
10:1 jj2e rc://*/ta/man/translate/figs-metaphor περιβεβλημένον νεφέλην 1 John speaks of the angel as if he were wearing **a cloud** as his clothing. This expression could be understood as figurative. However, because very unusual things were often seen in visions, it could also be understood as a literally true statement in its context. Alternate translation: “in the midst of a cloud”
10:1 qax6 rc://*/ta/man/translate/figs-simile καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στῦλοι πυρός 1 The point of these comparisons is that the angel’s **face** was very bright, like the **sun**, and that the angel’s **feet** were glowing like **fire**. If it would be helpful in your language, you could make these points explicitly. It may be helpful to begin a new sentence here. Alternate translation: “The angel’s face was very bright, like the sun, and his feet were glowing as if they were on fire”
10:1 p81x rc://*/ta/man/translate/figs-metonymy οἱ πόδες αὐτοῦ 1 Since John compares the **feet** of the angel to **pillars**, it is likely that by **feet** he means “legs” by association. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “his legs”
10:2 r346 rc://*/ta/man/translate/figs-activepassive βιβλαρίδιον ἠνεῳγμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “a little scroll that he had opened”
10:2 r347 rc://*/ta/man/translate/figs-nominaladj τὸν δὲ εὐώνυμον 1 John is using the adjective **left** as a noun to mean a certain one of the angel’s feet. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “and his left foot”
10:3 r348 rc://*/ta/man/translate/figs-simile φωνῇ μεγάλῃ ὥσπερ λέων μυκᾶται 1 The point of this comparison is probably that the **loud voice** of the angel commanded attention like the roar of a **lion**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “in a loud voice that commanded attention as does a lion’s roar”
10:3 r349 rc://*/ta/man/translate/figs-explicit ἐλάλησαν αἱ ἑπτὰ βρονταὶ 1 John speaks of these **seven thunders** as if he assumes that his readers will know what or who they are, but he has not introduced or explained them earlier in the book and interpreters are not certain of their identity. If it would be helpful to your readers, you could introduce them in such a way as to indicate that John has not identified them previously. Alternate translation: “seven thunders spoke”
10:3 r350 rc://*/ta/man/translate/figs-idiom ἐλάλησαν αἱ ἑπτὰ βρονταὶ 1 This expression could mean that thunder **spoke** or sounded **seven** times, rather than that **seven** different **thunders spoke**. You could say that in your translation or indicate this possibility in a footnote. Alternate translation: “thunder spoke seven times” or “thunder sounded seven times”
10:3 r351 rc://*/ta/man/translate/figs-explicitinfo ἐλάλησαν & τὰς ἑαυτῶν φωνάς 1 It might seem that the expression **spoke their own voices** contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “spoke”
10:4 r352 rc://*/ta/man/translate/figs-explicit ἤμελλον γράφειν 1 The implication is that John was going to write down what the seven thunders had said. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “I was going to write down what they had said”
10:4 r353 rc://*/ta/man/translate/figs-metaphor σφράγισον ἃ ἐλάλησαν αἱ ἑπτὰ βρονταί, καὶ μὴ αὐτὰ γράψῃς 1 The voice spoke as if John should literally **seal** what the thunders said. However, since the voice then specified that John was not to write anything down, the voice meant that John should keep secret what the thunders said. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Keep secret what the seven thunders said by not writing it down”
10:5 l5xy rc://*/ta/man/translate/translate-symaction ἦρεν τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς τὸν οὐρανόν 1 The angel **raised his right hand to heaven** as a symbolic action to show that he was swearing an oath by God. If this would not be clear to your readers, you could explain the significance of this action. Alternate translation: “raised his right hand to heaven to show that he swearing an oath by God”
10:6 gmm8 rc://*/ta/man/translate/figs-explicit τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων 1 John assumes that his readers will understand that the angel is referring to God with this expression. You can indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “by the eternal God”
10:6 t2f6 rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
10:6 r354 rc://*/ta/man/translate/figs-merism τὸν οὐρανὸν καὶ τὰ ἐν αὐτῷ, καὶ τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ τὴν θάλασσαν καὶ τὰ ἐν αὐτῇ 1 The angel is using the three parts of creation to mean all of creation. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the entire creation”
10:6 egm1 rc://*/ta/man/translate/figs-idiom χρόνος οὐκέτι 1 In this context, the word **time** means a delay. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “no further delay”
10:7 r355 rc://*/ta/man/translate/figs-parallelism ἀλλ’ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν 1 These two phrases mean similar things. The angel is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “but in the days when the seventh angel is going to sound a trumpet”
10:7 r356 rc://*/ta/man/translate/figs-possession τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου 1 This possessive form does not describe what the **seventh angel** sounds like. Instead, it describes a **sound** that the seventh angel will make. Alternate translation: “when the seventh angel makes a sound”
10:7 r357 rc://*/ta/man/translate/figs-idiom ἐν ταῖς ἡμέραις τῆς φωνῆς 1 The angel is using the term **days** idiomatically to refer to a specific time. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “at the time of the sound”
10:7 c5gy rc://*/ta/man/translate/figs-activepassive ἐτελέσθη τὸ μυστήριον τοῦ Θεοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will accomplish his mystery”
10:8 r358 rc://*/ta/man/translate/figs-activepassive τὸ βιβλίον τὸ ἠνεῳγμένον ἐν τῇ χειρὶ τοῦ ἀγγέλου, τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the scroll that the angel standing on the sea and on the land has opened and is holding in his hand”
10:10 r359 rc://*/ta/man/translate/figs-activepassive ἐπικράνθη ἡ κοιλία μου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it made my stomach bitter”
10:11 r360 rc://*/ta/man/translate/writing-pronouns λέγουσίν μοι 1 The pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. John is using this indefinite construction to focus on what he was told rather than on who told it to him. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “I was told”
10:11 r506 rc://*/ta/man/translate/figs-doublet λαοῖς, καὶ ἔθνεσιν, καὶ γλώσσαις, καὶ βασιλεῦσιν πολλοῖς 1 In this context, the terms **peoples**, **nations**, **languages**, and **kings** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every different people group”
10:11 ahb4 rc://*/ta/man/translate/figs-metonymy λαοῖς, καὶ ἔθνεσιν, καὶ γλώσσαις, καὶ βασιλεῦσιν πολλοῖς 1 The angel is referring to speakers of various languages by association with the **languages** themselves, and John is referring to the subjects of various kingdoms by association with their **kings**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “many peoples and nations and speakers of many languages and subjects of many kingdoms”
11:intro s117 0 # Revelation 11 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 15 and 17–18.\n\n### Woes\n\nIn [8:13](../08/13.md), an angel announced three “woes” that the people living on the earth would suffer. Chapter 9 described the first woe. This chapter describes a second one.\n\n## Special Concepts in this Chapter\n\n### Gentiles\n\nThe word “Gentiles” here refers to ungodly people groups and not Gentile Christians. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n### Two witnesses\n\nThis chapter describes two witnesses. Scholars have many different ideas about who they are. Translators do not need to understand their exact identities in order to translate this chapter accurately. (See: [[rc://*/tw/dict/bible/kt/prophet]])
11:1 lkn6 rc://*/ta/man/translate/figs-activepassive ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ λέγων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was Jesus, since the same person speaks of “my two witnesses” in verse 3. Alternate translation: “Jesus gave me a reed like a measuring rod and said”
11:1 r362 rc://*/ta/man/translate/figs-simile κάλαμος ὅμοιος ῥάβδῳ 1 The point of this comparison is that this **reed** was long and straight and John could use it to mark off distances as he could with a **measuring rod**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “a reed that was long and straight so that I could use it to mark off distances, as I could with a measuring rod”
11:2 r363 rc://*/ta/man/translate/figs-parallelism τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ, ἔκβαλε ἔξω καὶ μὴ αὐτὴν μετρήσῃς 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “do not include the courtyard outside the temple in your measurements”
11:2 r364 rc://*/ta/man/translate/figs-metaphor τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ, ἔκβαλε ἔξω 1 The person who is giving John these instructions is speaking as if John should literally **cast out** the courtyard, that is, fling it away through the air. He means that John should exclude the courtyard from his measurements. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “exclude the courtyard outside the temple”
11:2 r365 rc://*/ta/man/translate/figs-activepassive ἐδόθη τοῖς ἔθνεσιν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has given it to the Gentiles”
11:2 r366 rc://*/ta/man/translate/figs-explicit πόλιν τὴν ἁγίαν 1 The person speaking with John assumes that he will understand that by **the holy city** he means Jerusalem. You could say that explicitly if that would be helpful to your readers. Alternate translation: “the city of Jerusalem”
11:3 r367 rc://*/ta/man/translate/figs-ellipsis δώσω 1 The person speaking with John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I will grant authority”
11:3 r368 rc://*/ta/man/translate/figs-activepassive περιβεβλημένοι σάκκους 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “wearing sackcloth”
11:3 h8vh rc://*/ta/man/translate/translate-symaction σάκκους 1 See how you translated the word **sackcloth** in [6:12](../06/12.md). These **witnesses** wore sackcloth while prophesying in order to show their sorrow and grief over the sins that people were committing against God. If this would not be clear to your readers, you could explain the significance of this action. Alternate translation: “sackcloth to show their grief and sorrow over sin”
11:4 pa44 rc://*/ta/man/translate/writing-symlanguage οὗτοί εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι, αἱ ἐνώπιον τοῦ Κυρίου τῆς γῆς ἑστῶτες 1 The **two olive trees** and the **two lampstands** symbolize these witnesses, but they are not literally the witnesses. Alternate translation: “The two olive trees and the two lampstands that stood before the Lord of the earth represent these witnesses”
11:4 p6mi rc://*/ta/man/translate/figs-explicit οὗτοί εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι, αἱ ἐνώπιον τοῦ Κυρίου τῆς γῆς ἑστῶτες 1 John assumes that his readers will understand that he is alluding to the vision had by the prophet Zechariah, who saw **two olive trees** and **two lampstands** in [Zechariah 4:2–6](../zec/04/02.md). In that vision, the trees and lampstands represented the governor, Zerubbabel, and the high priest, Joshua, who led the rebuilding of the temple despite opposition. In the same way, the two witnesses in John’s vision will faithfully call people to obey God despite opposition. You could indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “These two witnesses will serve God faithfully despite opposition just as Zerubbabel and Joshua did, whom the prophet Zechariah saw depicted as two olive trees and two lampstands in a vision that God gave him”
11:4 r369 rc://*/ta/man/translate/figs-metaphor αἱ ἐνώπιον & ἑστῶτες 1 In this context, the phrase **stand before** means to stay in the presence of another person in order to serve them whenever needed. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who faithfully serve”
11:5 r370 rc://*/ta/man/translate/figs-go πῦρ ἐκπορεύεται ἐκ τοῦ στόματος αὐτῶν 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “fire goes out from their mouth”
11:5 r371 rc://*/ta/man/translate/grammar-collectivenouns τοῦ στόματος αὐτῶν 1 Since John is referring to two people, it might be more natural in your language to use the plural form of **mouth** or the dual form if your language has it. Alternate translation: “their mouths”
11:5 ab6b rc://*/ta/man/translate/figs-metaphor κατεσθίει τοὺς ἐχθροὺς αὐτῶν 1 John is speaking as if **fire** literally **devours** or eats up anyone who would **wish to harm** these witnesses. He means that the fire destroys them completely. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “destroys their enemies completely”
11:5 r372 rc://*/ta/man/translate/figs-parallelism καὶ εἴ τις θελήσῃ αὐτοὺς ἀδικῆσαι, οὕτως δεῖ αὐτὸν ἀποκτανθῆναι 1 This clause is essentially a repetition of the first clause in the verse. John is speaking in something like Hebrew poetry, which was based on this kind of repetition. It would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if such repetition would not be natural in your language, you could connect the clauses with a word other than **and** in order to show that the second clause is repeating the first one, not saying something additional. It may be helpful to begin a new sentence here. Alternate translation: “Yes, if anyone should wish to harm them, he must be killed in this way”
11:5 r373 rc://*/ta/man/translate/figs-activepassive δεῖ αὐτὸν ἀποκτανθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he must die”
11:6 cac1 rc://*/ta/man/translate/figs-metaphor κλεῖσαι τὸν οὐρανόν, ἵνα μὴ ὑετὸς βρέχῃ 1 John is speaking as if these witnesses could literally **close up** the sky. As he goes on to say, he means that they will be able to prevent it from raining. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to keep any rain from falling from the sky”
11:6 r374 rc://*/ta/man/translate/figs-idiom τὰς ἡμέρας 1 John is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “during the time”
11:7 r375 rc://*/ta/man/translate/figs-extrainfo τὸ θηρίον τὸ ἀναβαῖνον ἐκ τῆς Ἀβύσσου 1 John describes this **beast** starting in [13:1](../13/01.md), so you do not need to explain anything about it here.
11:8 r376 rc://*/ta/man/translate/figs-explicit τῆς πόλεως τῆς μεγάλης 1 John assumes that his readers will understand that by **the great city** he means Jerusalem. You could say that explicitly if that would be helpful to your readers. Alternate translation: “Jerusalem”
11:8 r377 rc://*/ta/man/translate/figs-activepassive ἥτις καλεῖται πνευματικῶς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “which we may spiritually call”
11:8 r378 rc://*/ta/man/translate/figs-simile ἥτις καλεῖται πνευματικῶς, Σόδομα καὶ Αἴγυπτος 1 The point of these comparisons is that God once destroyed Jerusalem because its people were so wicked, like **Sodom**, and that Jerusalem oppressed people who belonged to God, like **Egypt**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “which God destroyed for wickedness as he destroyed Sodom and which oppressed God’s people as did Egypt”
11:8 r379 rc://*/ta/man/translate/writing-politeness ὁ Κύριος αὐτῶν 1 John is referring to Jesus by a respectful title. Use a form for addressing someone respectfully in your language. Alternate translation: “their Lord Jesus”
11:8 r380 rc://*/ta/man/translate/figs-activepassive ἐσταυρώθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “suffered crucifixion”
11:9 r381 rc://*/ta/man/translate/figs-doublet βλέπουσιν ἐκ τῶν λαῶν, καὶ φυλῶν, καὶ γλωσσῶν, καὶ ἐθνῶν 1 The terms **people**, **tribe**, **language**, and **nation** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “those from many different people groups look at”
11:9 r382 rc://*/ta/man/translate/figs-metonymy βλέπουσιν ἐκ τῶν λαῶν, καὶ φυλῶν, καὶ γλωσσῶν, καὶ ἐθνῶν 1 John is referring to speakers of various languages by association with the **language** that each one speaks. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “those from different people groups and tribes, speakers of various languages, and those from other nations look at”
11:9 r383 rc://*/ta/man/translate/figs-activepassive τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι εἰς μνῆμα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they do not permit anyone to place their corpses in a tomb”
11:9 bp61 rc://*/ta/man/translate/translate-symaction τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι εἰς μνῆμα 1 Leaving the **corpses** of the witnesses in the street, rather than burying them, is a symbolic action by which the people of Jerusalem show how much they hated the witnesses. If this would not be clear to your readers, you could explain the significance of this action. Alternate translation: “out of hatred they do not permit anyone to place their corpses in a tomb”
11:10 h4pq rc://*/ta/man/translate/grammar-connect-logic-result καὶ οἱ κατοικοῦντες ἐπὶ τῆς γῆς χαίρουσιν ἐπ’ αὐτοῖς, καὶ εὐφραίνονται, καὶ δῶρα πέμψουσιν ἀλλήλοις, ὅτι οὗτοι οἱ δύο προφῆται ἐβασάνισαν τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because these two prophets tormented the ones living on the earth, the ones living on the earth rejoice over them and celebrate and send gifts to one another”
11:10 r384 rc://*/ta/man/translate/figs-explicit χαίρουσιν ἐπ’ αὐτοῖς, καὶ εὐφραίνονται 1 The implication is that people **rejoice over** these witnesses because they are dead. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “rejoice that they are dead, and they celebrate”
11:10 trs2 rc://*/ta/man/translate/translate-symaction δῶρα πέμψουσιν ἀλλήλοις 1 The people will **send gifts to one another** as a symbolic action to show how happy they are that the witnesses are dead. If this would not be clear to your readers, you could explain the significance of this action. Alternate translation: “send gifts to one another to show how happy they are that the witnesses are dead”
11:11 al5w rc://*/ta/man/translate/figs-personification πνεῦμα ζωῆς ἐκ τοῦ Θεοῦ εἰσῆλθεν εἰς αὐτούς 1 John is speaking of this **breath** as if it were a living thing that **entered into** the bodies of these witnesses on its own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God enabled them to live and breathe again”
11:11 r385 rc://*/ta/man/translate/figs-explicitinfo ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “they stood up”
11:11 u265 rc://*/ta/man/translate/figs-personification φόβος μέγας ἐπέπεσεν ἐπὶ τοὺς θεωροῦντας αὐτούς 1 John is speaking figuratively of **fear** as if it were a living thing that actively **fell** on people who saw the witnesses alive again. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones seeing them became greatly afraid”
11:12 r386 rc://*/ta/man/translate/writing-pronouns ἤκουσαν & αὐτοῖς & ἀνέβησαν & αὐτοὺς & αὐτῶν 1 The pronouns **they**, **their** and **them** all refer to the witnesses, not to the people who were seeing them alive again. It may be helpful to clarify this for your readers. Alternate translation: “the witnesses heard … to them … the witnesses went up … their … them”
11:12 r387 rc://*/ta/man/translate/figs-youdual ἀνάβατε ὧδε 1 Since the voice is speaking to two people, the implied “you” in the imperative **Come up** would be dual if your language uses that form. Otherwise, it would be plural.
11:13 r388 rc://*/ta/man/translate/figs-idiom ἐν ἐκείνῃ τῇ ὥρᾳ 1 John is using the term **hour** to refer to a specific time. He does not mean that the earthquake lasted for a full hour. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “at that time”
11:13 r389 rc://*/ta/man/translate/figs-idiom τὸ δέκατον τῆς πόλεως ἔπεσεν 1 John is not speaking of this **tenth of the city** as if it were a living thing that could fall down accidentally. He means that one **tenth** of the buildings in the city collapsed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “one tenth of the buildings in the city collapsed”
11:13 r390 rc://*/ta/man/translate/figs-activepassive ἀπεκτάνθησαν ἐν τῷ σεισμῷ, ὀνόματα ἀνθρώπων χιλιάδες ἑπτά 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the earthquake killed the names of seven thousand men”
11:13 r391 rc://*/ta/man/translate/figs-metonymy ὀνόματα ἀνθρώπων χιλιάδες ἑπτά 1 Here, **names** represents people by association with the way that each person has a name. Alternate translation: “seven thousand men”
11:13 r392 rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “of people”
11:13 f4r2 rc://*/ta/man/translate/figs-idiom ἔδωκαν δόξαν τῷ Θεῷ τοῦ οὐρανοῦ 1 This expression does not imply that God lacks glory in any way or that people have glory that they can give to God. It means the people in the city honored God, acknowledging that God was just to punish them with the earthquake for killing the two witnesses. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “honored the God of heaven” or “acknowledged that the God of heaven had done the right thing”
11:14 l7jp rc://*/ta/man/translate/figs-explicit ἡ οὐαὶ ἡ δευτέρα ἀπῆλθεν 1 See how you translated “The first woe is past” in [9:12](../09/12.md). Alternate translation: “The second terrible event is over”
11:15 sxx9 rc://*/ta/man/translate/translate-ordinal ὁ ἕβδομος ἄγγελος 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “angel number seven”
11:15 en51 rc://*/ta/man/translate/figs-idiom ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ Κυρίου ἡμῶν καὶ τοῦ Χριστοῦ αὐτοῦ 1 **The kingdom of the world** could mean: (1) the system of sinful interests and institutions all over the **world** that is opposed to God. Alternate translation: “The kingdom of our Lord and his Christ will now replace the world-wide system that formerly opposed them” (2) the right to rule the people of the world. Alternate translation: “The kingdom of our Lord and his Christ will now include all the people in the world”
11:15 jsm2 rc://*/ta/man/translate/figs-abstractnouns ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ Κυρίου ἡμῶν καὶ τοῦ Χριστοῦ αὐτοῦ 1 If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: (1) “Our Lord and his Christ will now rule in place of the world-wide system that formerly opposed them” or (2) “Our Lord and his Christ will now rule over all the people of the world”
11:15 r393 rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
11:16 r394 rc://*/ta/man/translate/figs-metaphor ἐνώπιον τοῦ Θεοῦ 1 Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in the presence of God”
11:16 r505 rc://*/ta/man/translate/figs-idiom ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν 1 This expression means that the elders lay down facing the ground. See how you translated the similar expression in [7:11](../07/11.md). Alternate translation: “bowed down to the ground”
11:17 r462 rc://*/ta/man/translate/translate-textvariants ὁ ὢν, καὶ ὁ ἦν 1 Some ancient manuscripts read **the one being and the one having been**. ULT follows that reading. Other ancient manuscripts add “and who is to come.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
11:18 r396 rc://*/ta/man/translate/figs-activepassive τὰ ἔθνη ὠργίσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the nations were furious”
11:18 iv5k rc://*/ta/man/translate/figs-personification ἦλθεν ἡ ὀργή σου, καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι 1 John is speaking of God’s **wrath** as if it were a living thing that **has come** to the **nations**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you are now punishing them and judging the dead"
11:18 r397 rc://*/ta/man/translate/figs-ellipsis ἦλθεν ἡ ὀργή σου, καὶ ὁ καιρὸς 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “your wrath has come and the time has come”
11:18 h833 rc://*/ta/man/translate/figs-activepassive τῶν νεκρῶν κριθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “for you to judge the dead”
11:18 zk1u rc://*/ta/man/translate/figs-nominaladj τῶν νεκρῶν 1 John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who have died”
11:18 k3ba rc://*/ta/man/translate/figs-metonymy τοῖς φοβουμένοις τὸ ὄνομά σου 1 Here, **name** represents a person by association with the way that each person has a name. Alternate translation: “the ones fearing you”
11:18 r398 rc://*/ta/man/translate/figs-metaphor τοὺς μικροὺς καὶ τοὺς μεγάλους 1 The elders are speaking as if unimportant people were literally **small** and as if important people were literally large or **great**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the unimportant and the important”
11:18 r399 rc://*/ta/man/translate/figs-nominaladj τοὺς μικροὺς καὶ τοὺς μεγάλους 1 The elders are using the adjectives **small** and **great** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “both unimportant people and important people”
11:18 r400 rc://*/ta/man/translate/figs-merism τοὺς μικροὺς καὶ τοὺς μεγάλους 1 The elders are using two extremes of people, **small** and **great**, to mean them and everyone in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “whatever their status”
11:19 c7pd rc://*/ta/man/translate/figs-activepassive ἠνοίγη ὁ ναὸς τοῦ Θεοῦ ὁ ἐν τῷ οὐρανῷ, καὶ ὤφθη ἡ κιβωτὸς τῆς διαθήκης τοῦ Κυρίου ἐν τῷ ναῷ αὐτοῦ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “God opened his temple in heaven and I could see the ark of the covenant of the Lord in his temple”
11:19 r401 rc://*/ta/man/translate/figs-metonymy ἠνοίγη ὁ ναὸς τοῦ Θεοῦ ὁ ἐν τῷ οὐρανῷ 1 By this expression, John likely means by association that in his vision, God created some opening that allowed him to see into **the temple of God in heaven**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “God allowed me to look into his temple in heaven”
12:intro cq7x 0 # Revelation 12 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 10–12.\n\n## Special Concepts in this Chapter\n\n### Serpent\n\nThe book of Revelation uses imagery from the Old Testament. In this chapter, John refers to Satan as the serpent. This image comes from the account of the Garden of Eden when Satan tempted Eve. (See: [[rc://*/ta/man/translate/figs-explicit]])
12:1 r040 rc://*/ta/man/translate/figs-activepassive σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people saw a great sign in heaven”
12:1 j9yl rc://*/ta/man/translate/figs-activepassive περιβεβλημένη τὸν ἥλιον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom the sun was clothing”
12:2 r000 rc://*/ta/man/translate/figs-idiom ἐν γαστρὶ ἔχουσα 1 This expression means that the woman had a child in her **womb**, that is, she was pregnant. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “being pregnant”
12:2 r001 rc://*/ta/man/translate/translate-tense κράζει 1 To call attention to a development in the story, here John uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “she cried out”
12:2 r002 rc://*/ta/man/translate/figs-activepassive ὠδίνουσα, καὶ βασανιζομένη τεκεῖν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “suffering birth pains that tormented her as she gave birth”
12:2 r003 rc://*/ta/man/translate/figs-doublet ὠδίνουσα, καὶ βασανιζομένη 1 These two phrases mean similar things. John is using them together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “suffering terrible birth pains”
12:3 r041 rc://*/ta/man/translate/figs-activepassive ὤφθη ἄλλο σημεῖον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people saw another sign”
12:3 s1j6 rc://*/ta/man/translate/translate-unknown δράκων πυρρός μέγας 1 A **dragon** is a mythical monster that looks like a giant reptile. As [12:9](../12/09.md) explains, in this book the dragon represents the devil. If your readers would not be familiar with what a dragon is, you could use a general expression in your translation. Alternate translation: “a large red monster”
12:4 r004 rc://*/ta/man/translate/translate-tense σύρει 1 To call attention to a development in the story, here John uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “swept”
12:4 ii1k rc://*/ta/man/translate/translate-fraction τὸ τρίτον 1 See how you translated this in [8:7](../08/07.md). Alternate translation: “one third”
12:5 r005 rc://*/ta/man/translate/figs-doublet υἱόν ἄρρενα 1 The terms **son** and **male** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “a boy”
12:5 r006 rc://*/ta/man/translate/figs-nominaladj ἄρρενα 1 John is using the adjective **male** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “a male child”
12:5 zr5q rc://*/ta/man/translate/figs-metonymy ἐν ῥάβδῳ σιδηρᾷ 1 John is speaking as if this child will literally use **an iron scepter** to **rule all the nations**. He means that the child will rule with great strength by association with the way that **iron** is very strong. If it would be clearer in your language, you could state the meaning plainly. See how you translated the similar phrase in [2:27](../02/27.md). Alternate translation: “with great strength” or “with irresistible power”
12:5 r007 rc://*/ta/man/translate/translate-unknown ῥάβδῳ σιδηρᾷ 1 A **scepter** was an ornamental staff or wand that rulers carried or held as a symbol of their authority. If your readers would not be familiar with what a scepter is, in your translation you could use the name of a comparable object in your culture or you could use a general expression. Alternate translation: “a royal staff made of iron”
12:5 kfr1 rc://*/ta/man/translate/figs-activepassive ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν Θεὸν, καὶ πρὸς τὸν θρόνον αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God snatched away her child to his throne”
12:5 r008 rc://*/ta/man/translate/figs-hendiadys πρὸς τὸν Θεὸν, καὶ πρὸς τὸν θρόνον αὐτοῦ 1 This phrase expresses a single idea by using two words connected with **and**. The word **God** tells whose **throne** this is. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “to God’s throne”
12:6 r010 rc://*/ta/man/translate/figs-explicitinfo ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ Θεοῦ 1 It might seem that this expression, which says both **where** and **there**, contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “where she has a place prepared by God”
12:6 r011 rc://*/ta/man/translate/figs-activepassive ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ Θεοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “where God has prepared a place for her”
12:6 r012 rc://*/ta/man/translate/writing-pronouns τρέφωσιν αὐτὴν 1 The pronoun **they** is an indefinite pronoun that does not refer to anyone in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “she might receive nourishment”
12:8 r013 rc://*/ta/man/translate/writing-pronouns οὐκ ἴσχυσαν 1 The pronoun **he** refers to the dragon, not to Michael. It may be helpful to clarify this for your readers. Alternate translation: “the dragon was not strong enough”
12:8 r014 rc://*/ta/man/translate/figs-metonymy οὐκ ἴσχυσαν 1 John means by association that the dragon was **not strong enough** to prevail against Michael and his army. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “he was not able to prevail”
12:8 r015 rc://*/ta/man/translate/figs-activepassive τόπος εὑρέθη αὐτῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “could anyone find a place for them”
12:9 r016 rc://*/ta/man/translate/figs-activepassive ἐβλήθη ὁ δράκων ὁ μέγας 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. This could mean: (1) that God threw the dragon down after his angels defeated him. Alternate translation: “God threw down the dragon” (2) that Michael threw the dragon down to earth after defeating him in the war that they fought. Alternate translation: “Michael threw down the dragon”
12:9 r017 rc://*/ta/man/translate/figs-explicit ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος 1 John assumes that his readers will understand that he is alluding to the way the devil appeared in the form of a **serpent** when he tempted Adam and Eve in the Garden of Eden. This story is told in [Genesis 3:1-15](../gen/03/01.md). You can include this information if that would be helpful to your readers. Alternate translation: “who tempted Adam and Eve in the form of a serpent, who is called”
12:9 r038 rc://*/ta/man/translate/translate-unknown ὁ ὄφις ὁ ἀρχαῖος 1 A **serpent** is the same animal that is also called a “snake.” It is a reptile that has no legs and so slithers along the ground. If your readers would not be familiar with what a serpent or snake is, you could use a general expression. Alternate translation: “that ancient slithering reptile”
12:9 r009 rc://*/ta/man/translate/figs-activepassive ὁ καλούμενος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom people call”
12:9 r018 rc://*/ta/man/translate/translate-names Διάβολος 1 The word **Diabolos** is a name for the devil. Diabolos means “accuser” in Greek.
12:9 r019 rc://*/ta/man/translate/translate-transliterate ὁ Σατανᾶς 1 The word **Satan** is a Hebrew name that means “accuser.” So his readers will know how it sounds, John spells it out using Greek letters after giving the Greek equivalent, **Diabolos**, so that his readers will know what it means. In your translation you could spell **Satan** the way it sounds in your language and use the word for “accuser” in your own language in place of **Diabolos** so that your readers will know what it means.
12:9 r020 rc://*/ta/man/translate/figs-metonymy τὴν οἰκουμένην ὅλην 1 Here the term **world** refers to the people who live in the world. If it would be clearer in your language, you could express the meaning plainly. Alternate translation: “all the people of the world”
12:9 v1tp rc://*/ta/man/translate/figs-activepassive ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετ’ αὐτοῦ ἐβλήθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. This could mean: (1) that God threw the dragon down after his angels defeated him. Alternate translation: “God threw the dragon down to the earth and he threw his angels down with him” (2) that Michael threw the dragon and his angels down to earth after defeating them in the war that they fought. Alternate translation: “Michael threw the dragon down to the earth and he threw his angels down with him”
12:10 i112 rc://*/ta/man/translate/figs-metonymy ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν 1 John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I heard someone saying loudly from heaven”
12:10 r021 rc://*/ta/man/translate/figs-abstractnouns ἄρτι ἐγένετο ἡ σωτηρία, καὶ ἡ δύναμις, καὶ ἡ Βασιλεία τοῦ Θεοῦ ἡμῶν, καὶ ἡ ἐξουσία τοῦ Χριστοῦ αὐτοῦ 1 If your language does not use abstract nouns for the ideas of **salvation**, **power**, **kingdom**, and **authority**, you could express the same ideas in other ways. It may be helpful to make this more than one sentence. Alternate translation: “Now our God has begun to save people. He has acted powerfully to establish his reign. His Christ is reigning with him”
12:10 r255 rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμῶν & ἡμῶν 1 This **voice** is addressing believers, since he refers to **our brothers**, so by **our** in each instance, the person speaking means himself and his addressees. So use the exclusive form of that word in your translation if your language marks that distinction.
12:10 r022 rc://*/ta/man/translate/figs-activepassive ἐβλήθη ὁ κατήγορος τῶν ἀδελφῶν ἡμῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has thrown down the accuser of our brothers”
12:10 a9wf rc://*/ta/man/translate/figs-metaphor τῶν ἀδελφῶν ἡμῶν 1 John is using the term **brothers** figuratively to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation, as in UST: “of our fellow believers”
12:10 r474 rc://*/ta/man/translate/figs-gendernotations τῶν ἀδελφῶν ἡμῶν 1 Although the term **brothers** is masculine, here the word has a generic sense that includes both men and women. If you wish to retain the figurative expression in your translation, you could word it in a way that is clearly inclusive of both men and women. Alternate translation: “our brothers and sisters”
12:10 jn6q rc://*/ta/man/translate/figs-merism ἡμέρας καὶ νυκτός 1 The voice is using the two parts of a full day, **day** and **night**, to mean all the time. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “all the time”
12:11 zt7v rc://*/ta/man/translate/figs-metonymy τὸ αἷμα 1 This could mean: (1) the actual **blood** that Jesus offered as a sacrifice for sin. In that case, you could use the word for “blood” in your language with literal meaning. (2) the sacrificial death of Jesus by association with the **blood** that Jesus shed when he died. Alternate translation: “the sacrificial death”
12:11 r024 rc://*/ta/man/translate/figs-metonymy τὸν λόγον τῆς μαρτυρίας αὐτῶν 1 The voice is using the term **word** to indicate that these believers gave their **testimony** to Jesus by speaking words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the testimony that they spoke”
12:11 lht6 rc://*/ta/man/translate/figs-abstractnouns τὸν λόγον τῆς μαρτυρίας αὐτῶν 1 If your language does not use an abstract noun for the idea of **word**, you could express the same idea in another way. Alternate translation: “by what they said when they testified to others about Jesus”
12:11 n6wk rc://*/ta/man/translate/figs-idiom οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου 1 This expression means that these believers did not **love their lives** so much they would refuse **death** even if they needed to die in order to remain faithful to Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they did not love their lives so much that they would not die for Jesus”
12:12 r023 rc://*/ta/man/translate/figs-personification εὐφραίνεσθε οὐρανοὶ, καὶ οἱ ἐν αὐτοῖς σκηνοῦντες 1 The voice is speaking to the **heavens** as if they were a living thing that could **rejoice**. This may be something that readers could understand literally within the world of this vision. However, if it would be helpful to your readers, you could state the meaning differently. Alternate translation: “all of you who live in the heavens, rejoice in a way that can be heard throughout the heavens”
12:12 r037 rc://*/ta/man/translate/figs-personification οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν 1 The voice is speaking of the **earth** and the **sea** as if they were living things that could suffer **Woe**. This may be something that readers could understand literally within the world of this vision. However, if it would be helpful to your readers, you could state the meaning differently. Alternate translation: “Woe to all the creatures who live on the earth and in the sea”
12:12 r025 rc://*/ta/man/translate/figs-explicit ὀλίγον καιρὸν ἔχει 1 The voice implicitly means that the devil knows that God will soon judge and punish him, and so he has **little time** left in which to resist God and try to turn people away from God. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “he has little time left in which to keep resisting God”
12:13 x7st rc://*/ta/man/translate/figs-activepassive ἐβλήθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God had thrown him down”
12:13 r026 rc://*/ta/man/translate/figs-nominaladj τὸν ἄρσενα 1 John is using the adjective **male** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the male child”
12:14 r027 rc://*/ta/man/translate/figs-activepassive ἐδόθησαν τῇ γυναικὶ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God gave two wings of a great eagle to the woman”
12:14 r028 rc://*/ta/man/translate/figs-explicitinfo ὅπου τρέφεται ἐκεῖ 1 It might seem that this expression, which says both **where** and **there**, contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “where she is nourished”
12:14 r029 rc://*/ta/man/translate/figs-youdual καιρὸν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ 1 Since the vision describes the approximate number of days in three and a half years (1,260) in [12:6](../12/06.md) and the number of months in three and a half years (42) in [13:5](../13/05.md), it is probable that this number is also three and a half, so **times** means “two times.” If your language uses the dual form, you could use that form for the word **times**. Otherwise, you could state the meaning plainly. Alternate translation: “for a time and two times and half a time”
12:14 r030 rc://*/ta/man/translate/figs-explicit καιρὸν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ 1 Since this length of time during which the woman is **nourished** seems to be the same as in [12:6](../12/06.md), it seems that three and a half years is intended. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “for a year and two years and half a year” or “for three and a half years”
12:14 r031 rc://*/ta/man/translate/figs-metonymy προσώπου τοῦ ὄφεως 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “the presence of the serpent”
12:15 y5ml rc://*/ta/man/translate/figs-simile ὕδωρ ὡς ποταμόν 1 John says that this **water** was **like a river** to emphasize how much water there was. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a very large volume of water”
12:16 i4u5 rc://*/ta/man/translate/figs-personification ἐβοήθησεν ἡ γῆ τῇ γυναικί 1 John is speaking of **the earth** as if it were a living thing that **helped** this **woman**. This may be something that readers could understand literally within the world of this vision. However, if it would be helpful to your readers, you could state the meaning differently. Alternate translation: “something happened on the earth that helped the woman”
12:16 r033 rc://*/ta/man/translate/figs-metaphor ἤνοιξεν ἡ γῆ τὸ στόμα αὐτῆς 1 John is speaking as if the earth literally had a **mouth** and **swallowed** this **river**. He means that some kind of chasm opened up in the earth and the river flowed down into it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a chasm opened up in the earth and the river flowed down into it”
12:17 r034 rc://*/ta/man/translate/figs-activepassive ὠργίσθη ὁ δράκων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this put the dragon in a rage”
12:17 r035 rc://*/ta/man/translate/figs-metaphor τοῦ σπέρματος αὐτῆς 1 Here the term **seed** means offspring. It is a word picture. Just as plants produce seeds that grow into many more plants, so people can have many offspring. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “of her descendants”
12:17 f754 rc://*/ta/man/translate/figs-idiom τηρούντων 1 See how you translated the word **keeping** in [1:3](../01/03.md) and in [2:26](../02/26.md). Alternate translation: “obeying”
12:17 t6jf rc://*/ta/man/translate/figs-abstractnouns ἐχόντων τὴν μαρτυρίαν Ἰησοῦ 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “testifying to their faith in Jesus”
12:18 s5dw rc://*/ta/man/translate/figs-metonymy τὴν ἄμμον τῆς θαλάσσης 1 John is referring to the shore of the sea by association with the sand that is along the shore on the beach. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the shore of the sea”
13:intro c9mw 0 # Revelation 13 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 10, which are from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Similes\n\nJohn uses many similes in this chapter. They help to describe the images that he sees in his vision. (See: [[rc://*/ta/man/translate/figs-simile]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n## Special Concepts in this Chapter\n\n### Leopard, bear, and lion\n\nThe book of Revelation uses imagery from the Old Testament. In this chapter, John describes a beast that looked like a leopard, a bear, and a lion. This image comes from the book of Daniel. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Unknown animals\n\nJohn uses different animals to try to describe what he saw. Some of these animals may not be known in the target language. (See: [[rc://*/ta/man/translate/translate-unknown]])
13:2 r039 rc://*/ta/man/translate/translate-unknown παρδάλει & ἄρκου & λέοντος 1 A **leopard** is a large, fierce cat that lives in the jungle. A **bear** is a large, heavy, powerful mammal that can be very dangerous if it feels threatened. A **lion** is a large, fierce cat that often lives on the plains. If your readers would not be familiar with these animals, in your translation you could the names of comparable animals that they would recognize, or you could use general descriptions.
13:2 gyv9 rc://*/ta/man/translate/figs-metonymy τὴν δύναμιν αὐτοῦ, καὶ τὸν θρόνον αὐτοῦ 1 John is referring to the dragon’s right to rule by association with the **throne** on which a ruler would sit. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “his power and his right to rule”
13:2 c4wx rc://*/ta/man/translate/figs-hendiadys τὴν δύναμιν αὐτοῦ, καὶ τὸν θρόνον αὐτοῦ 1 This phrase expresses a single idea by using two words connected with **and**. The word **throne** tells what kind of **power** the dragon gave to this beast. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “his ruling power” or “his power to rule”
13:3 r042 rc://*/ta/man/translate/figs-explicitinfo ἐσφαγμένην εἰς θάνατον 1 It might seem that the expression **slain unto death** contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “it had been slain”
13:3 r043 rc://*/ta/man/translate/figs-activepassive ἐσφαγμένην εἰς θάνατον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone had slain it”
13:3 yt22 rc://*/ta/man/translate/figs-activepassive ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it had recovered from its wound of death”
13:3 ba2z rc://*/ta/man/translate/figs-possession ἡ πληγὴ τοῦ θανάτου 1 John is using a possessive form to describe a **wound** that led to **death**. Alternate translation: “deadly wound”
13:3 r044 rc://*/ta/man/translate/figs-activepassive ἐθαυμάσθη ὅλη ἡ γῆ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this astonished the whole earth”
13:3 jc7x rc://*/ta/man/translate/figs-metonymy ὅλη ἡ γῆ 1 Here the term **earth** refers to the people who live on the earth. If it would be clearer in your language, you could express the meaning plainly. Alternate translation: “all the people on earth”
13:3 r045 rc://*/ta/man/translate/figs-ellipsis ὀπίσω τοῦ θηρίου 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and they followed after the beast” or, if you retain the term **earth**, “and it followed after the beast”
13:3 xx3h rc://*/ta/man/translate/figs-idiom ὀπίσω τοῦ θηρίου 1 This expression, which is short for “followed after the beast,” means that the people on earth accepted the beast as their ruler. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and they accepted the beast as their ruler” or, if you retain the term **earth**, “and it accepted the beast as its ruler”
13:4 ep4n rc://*/ta/man/translate/figs-rquestion τίς ὅμοιος τῷ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετ’ αὐτοῦ? 1 The people of the earth are using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No one is like the beast, and no one is able to war with it!”
13:4 r046 rc://*/ta/man/translate/figs-parallelism τίς ὅμοιος τῷ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετ’ αὐτοῦ? 1 These two phrases mean similar things. The people are using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “Who is strong enough to war with the beast?” or “No one is strong enough to war with the beast!”
13:5 p2n5 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the dragon gave it”
13:5 y29e rc://*/ta/man/translate/figs-metonymy στόμα λαλοῦν 1 John is referring to the capacity to speak by association with the **mouth** that people use to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the capacity to speak, and it spoke”
13:5 r047 rc://*/ta/man/translate/figs-explicit μεγάλα 1 The implication is that the beast spoke **great things** about itself. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “great things about itself” or “boasts”
13:5 r048 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ ἐξουσία 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the dragon gave it authority”
13:6 r049 rc://*/ta/man/translate/figs-metonymy ἤνοιξε τὸ στόμα αὐτοῦ εἰς 1 John is referring to the beast speaking by association with **it opened its mouth** in order to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “it spoke”
13:6 r050 rc://*/ta/man/translate/figs-metonymy τὸ ὄνομα αὐτοῦ 1 Here the word **name** stands for the reputation of a person. Alternate translation: “his reputation”
13:7 r051 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. This could mean: (1) that the dragon enabled the beast to do this. Alternate translation: “the dragon enabled it” (2) that God allowed the beast to do this. Alternate translation: “God allowed it”
13:7 fyp6 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ ἐξουσία 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the dragon gave it authority”
13:7 f5rl rc://*/ta/man/translate/figs-doublet πᾶσαν φυλὴν, καὶ λαὸν, καὶ γλῶσσαν, καὶ ἔθνος 1 The terms **tribe**, **people**, **language**, and **nation** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every different people group”
13:7 r165 rc://*/ta/man/translate/figs-metonymy πᾶσαν φυλὴν, καὶ λαὸν, καὶ γλῶσσαν, καὶ ἔθνος 1 John is referring to speakers of various languages by association with the **languages** themselves. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “every tribe and people and speakers of every language and every nation”
13:8 r052 rc://*/ta/man/translate/figs-explicit ὧν οὐ γέγραπται τὸ ὄνομα αὐτοῦ ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ Ἀρνίου, τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου 1 This could mean implicitly: (1) that the Lamb was slain from the foundation of the world, that is, God’s purpose from before all time was for Jesus to give his life as a sacrifice. Alternate translation: “all whose names are not written in the Book of Life that belongs to the Lamb whom God appointed from the foundation of the world to die as a sacrifice” (2) that if a person worships the beast, this means that his name was not written in the Book of Life … from the foundation of the world. Alternate translation: “all whose names have not been written in the Book of Life of the Lamb having been slain from the foundation of the world”
13:8 r053 rc://*/ta/man/translate/grammar-collectivenouns ὧν οὐ γέγραπται τὸ ὄνομα αὐτοῦ 1 Since John is referring to a group of people, it might be more natural in your language to use the plural form of **name**. Alternate translation: “those whose names have not been written”
13:8 vyy8 rc://*/ta/man/translate/figs-activepassive ὧν οὐ γέγραπται τὸ ὄνομα αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “those whose names God has not written”
13:8 bcu5 rc://*/ta/man/translate/figs-activepassive τοῦ ἐσφαγμένου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom God appointed to die as a sacrifice”
13:8 r164 rc://*/ta/man/translate/figs-abstractnouns ἀπὸ καταβολῆς κόσμου 1 If your language does not use an abstract noun for the idea of **foundation**, you could express the same idea in another way. Alternate translation: “since God founded the world”
13:9 tx89 rc://*/ta/man/translate/figs-123person εἴ τις ἔχει οὖς, ἀκουσάτω 1 John is addressing his listeners in the third person. It may be clearer in your language to use the second person. Alternate translation: “If any of you has an ear, you should hear”
13:9 rr9a rc://*/ta/man/translate/figs-metonymy εἴ τις ἔχει οὖς 1 John is referring to the ability to hear by association with the way having an **ear** enables people to hear. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “If anyone is able to hear”
13:9 r054 rc://*/ta/man/translate/figs-imperative3p ἀκουσάτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “may he hear” or “he should hear”
13:10 ilzz rc://*/ta/man/translate/figs-abstractnouns εἴ τις εἰς αἰχμαλωσίαν 1 If your language does not use an abstract noun for the idea of **captivity**, you could express the same idea in another way. Alternate translation: “If anyone’s enemies are going to take him captive”
13:10 mtu9 rc://*/ta/man/translate/figs-activepassive εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “if anyone’s enemies will kill him by the sword, it is necessary for them to kill him by the sword”
13:10 cdi9 rc://*/ta/man/translate/figs-metonymy εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι 1 John is referring to execution by association with the way the Romans used a **sword** to execute people. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “if anyone will be executed, it is necessary for him to be executed” or “if anyone’s enemies will execute him, it is necessary for them to execute him”
13:10 pk8r rc://*/ta/man/translate/figs-idiom ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων 1 The expression **Here is** introduces something that the speaker is calling for. Alternate translation: “This calls for endurance and faith on the part of the saints”
13:10 r055 rc://*/ta/man/translate/figs-abstractnouns ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων 1 If your language does not use abstract nouns for the ideas of **endurance** and **faith**, you could express the same ideas in other ways. Alternate translation: “This calls for the saints to endure and to be faithful”
13:11 e7aw rc://*/ta/man/translate/figs-simile ἐλάλει ὡς δράκων 1 The point of this comparison is that this beast was **speaking** in a way that showed it was evil, like the dragon that is a symbol of evil in this book. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “it was speaking in a way that showed it was evil, like a dragon”
13:12 r056 rc://*/ta/man/translate/figs-metaphor ἐνώπιον αὐτοῦ 1 Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in its presence”
13:12 ys3n rc://*/ta/man/translate/figs-activepassive οὗ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who had recovered from his wound of death”
13:12 jc77 rc://*/ta/man/translate/figs-possession ἡ πληγὴ τοῦ θανάτου 1 John is using a possessive form to describe a **wound** that led to **death**. Alternate translation: “deadly wound”
13:13 r124 rc://*/ta/man/translate/figs-idiom σημεῖα 1 John is not using the word **signs** here and in the next verse to mean the same thing that he does when he speaks of signs in [12:1](../12/01.md) and [12:3](../12/03.md). Here he does not mean significant sights, but miracles. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “miracles”
13:13 r057 rc://*/ta/man/translate/figs-metaphor ἐνώπιον τῶν ἀνθρώπων 1 The term **before** here means “in front of.” Alternate translation: “in front of men” or “where men could see them”
13:13 r058 rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **man** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
13:14 r059 rc://*/ta/man/translate/figs-activepassive τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the signs that the dragon has granted it to do”
13:14 r060 rc://*/ta/man/translate/figs-metaphor ἐνώπιον τοῦ θηρίου 1 Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in the presence of the beast”
13:14 r061 rc://*/ta/man/translate/figs-explicit τῷ θηρίῳ 1 While John says in the next verse that this was an image “of the beast,” that is, an image that looked like the beast, here the expression **to the beast** means “in honor of the beast.” You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “in honor of the beast”
13:15 dl87 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the dragon enabled it”
13:15 cw55 rc://*/ta/man/translate/figs-metonymy δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου 1 John is referring to the **image of the beast** coming alive by association with the **breath** that creatures breathe when they are alive. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “to make the image of the beast come alive”
13:15 ruk5 rc://*/ta/man/translate/figs-activepassive ποιήσῃ ὅσοι ἐὰν μὴ προσκυνήσωσιν τῇ εἰκόνι τοῦ θηρίου ἀποκτανθῶσιν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “might cause people to kill whoever does not worship the image of the beast”
13:16 h9u9 rc://*/ta/man/translate/writing-pronouns ποιεῖ 1 The pronoun **it** refers to the second beast, not to the image of the first beast. It may be helpful to clarify this for your readers. Alternate translation: “the second beast causes”
13:16 r062 rc://*/ta/man/translate/figs-nominaladj τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους 1 John is using the adjectives **small**, **great**, **rich**, **poor**, **free**, and **slave** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “small people and great people and rich people and poor people and free people and slaves”
13:16 r063 rc://*/ta/man/translate/figs-merism τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους 1 John is using two extremes of importance, **small** and **great**, to mean people across the entire range of importance. John is using two extremes of wealth, **rich** and **poor**, to mean people across the entire range of wealth. John is using two extremes of status, **free** and **slave**, to mean people across the entire range of status. If it would be helpful in your language, you could use equivalent expressions or plain language. Alternate translation: “no matter what their importance and no matter what their wealth and no matter what their status”
13:16 r064 rc://*/ta/man/translate/figs-parallelism τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους 1 These three phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “people of every different kind”
13:16 r256 rc://*/ta/man/translate/figs-metaphor τοὺς μικροὺς καὶ τοὺς μεγάλους, 1 John is speaking as if unimportant people were literally **small** and as if important people were literally large or **great**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the unimportant and the important” or “unimportant people and important people”
13:16 r065 rc://*/ta/man/translate/writing-pronouns δῶσιν αὐτοῖς 1 The pronoun **they** is an indefinite pronoun that does not refer to anyone in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “they might have to receive”
13:17 r066 rc://*/ta/man/translate/figs-explicit τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ 1 In this culture, people used the letters of the alphabet as symbols for numbers as well. As a result, it was possible to add up the values of the letters in someone’s name to get the **number** of that **name**. That is what John means implicitly here. If your readers would not be familiar with this practice, you could explain it in your translation. Alternate translation: “the sum of the numerical values of the letters in its name”
13:18 uk74 rc://*/ta/man/translate/figs-idiom ὧδε ἡ σοφία ἐστίν 1 The expression **Here is** introduces something that the speaker is calling for. Alternate translation: “This calls for wisdom”
13:18 ri1y rc://*/ta/man/translate/figs-imperative3p ψηφισάτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “may he calculate” or “he should calculate”
13:18 bbn2 rc://*/ta/man/translate/figs-explicit τὸν ἀριθμὸν τοῦ θηρίου 1 See the note about “the number of its name” in [13:17](../13/17.md). Here John means implicitly that this number is the sum of the numerical values of the letters in the name of a certain man. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the sum of the numerical values of the letters in the name of a certain man”
14:intro q71v 0 # Revelation 14 General Notes\n\n## Important Figures of Speech in this Chapter\n\n### Harvest\n\nHarvest is when people go out to gather ripe food from plants. Jesus used this as a metaphor to teach his followers that they need to go and tell other people about him so those people can be part of God’s kingdom. This chapter speaks symbolically of two harvests. The first is a harvest of grain. This may mean the time when Jesus gathers in his people from the whole earth. The second harvest is of grapes. This may mean the time when God gathers in wicked people to punish them. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/faith]])
14:1 r068 rc://*/ta/man/translate/translate-names τὸ Ὄρος Σιών 1 The word **Zion** is the name of the mountain on which the city of Jerusalem is located.
14:1 r069 rc://*/ta/man/translate/translate-numbers ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες 1 See how you translated this in Revelation 7:4. Alternate translation: “one hundred forty-four thousand”
14:1 z963 rc://*/ta/man/translate/figs-activepassive ἔχουσαι τὸ ὄνομα αὐτοῦ, καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ, γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. It may be helpful to begin a new sentence here. Alternate translation: “His name and the name of his Father appeared in writing on their foreheads”
14:1 rf47 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς 1 **Father** is an important title that describes the relationship between God and Jesus. Be sure to retain this title in your translation.
14:2 r070 rc://*/ta/man/translate/figs-simile ὡς φωνὴν ὑδάτων πολλῶν, καὶ ὡς φωνὴν βροντῆς μεγάλης 1 The point of these comparisons is that the **sound** John **heard** was loud and powerful. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “that was loud and powerful, like the sound of many waters and like the sound of booming thunder”
14:2 r071 rc://*/ta/man/translate/figs-idiom ὑδάτων πολλῶν 1 By **sound of many waters**, John could mean a loud waterfall or raging floodwaters. See how you translated the similar expression in [1:15](../01/15.md). Alternate translation: “of a waterfall” or “of raging floodwaters”
14:2 r072 rc://*/ta/man/translate/figs-simile ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν 1 The point of this comparison is that the **sound** that John **heard** was also beautiful and melodious. (John explains in the next verse that it was the sound of a great number of people singing.) If it would be helpful in your language, you could make this point explicitly. Alternate translation: “beautiful and melodious, like harpists harping on their harps”
14:2 r073 rc://*/ta/man/translate/writing-poetry ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν 1 John’s repetitive use of three words with the root “harp” seems to imitate the sound of music. You may wish to use three similar words in your translation if that is possible in your language.
14:3 sz1f rc://*/ta/man/translate/writing-pronouns ᾄδουσιν 1 The pronoun **they** refers to the **144 thousands** whom John describes in [14:1](../14/01.md) and later in this verse. It may be helpful to clarify this for your readers. Alternate translation: “the 144 thousands sing” or "the 144,000 people sing"
14:3 r074 rc://*/ta/man/translate/grammar-connect-exceptions οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν, εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες 1 If it would appear in your language that John was contradicting himself by saying that **no one** could learn the song and then naming people who could learn the song, you could reword this to avoid using an exception clause. Alternate translation: “the only ones who were able to learn the song were the 144 thousands”
14:3 r075 rc://*/ta/man/translate/figs-activepassive οἱ ἠγορασμένοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, [5:9](../05/09.md) indicates that it was the Lamb. Alternate translation: “whom the Lamb bought”
14:3 r076 rc://*/ta/man/translate/figs-metaphor οἱ ἠγορασμένοι 1 John is speaking as if the Lamb literally **bought** these people. He means that through his sacrificial death, the Lamb saved them by setting them free from the guilt and power of sin. Your language may have a term that you can use in your translation that describes someone paying a price or making a sacrifice to set someone else free. See what you did in [5:9](../05/09.md). Alternate translation: “whom the Lamb redeemed”
14:3 r077 rc://*/ta/man/translate/figs-metonymy ἀπὸ τῆς γῆς 1 John is referring to the inhabitants of the earth by association with the **earth** on which they live. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “from among the inhabitants of the earth”
14:4 jet6 rc://*/ta/man/translate/figs-metaphor οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν 1 John is speaking as if the people who are singing have literally never had sexual relations. In context, he most likely means that they have not worshiped idols. Having sexual relations outside of marriage, or not waiting until marriage to have sexual relations, is a common Old Testament image for idol worship. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “These are they who have not worshiped idols, for they are faithful to God”
14:4 r078 rc://*/ta/man/translate/figs-activepassive μετὰ γυναικῶν οὐκ ἐμολύνθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. John is not saying that women make men **defiled.** He is saying that sexual relations outside of marriage are sinful. In your translation, be sure that this is clear to your readers. Alternate translation: “have not committed immoral acts with women”
14:4 q3hg rc://*/ta/man/translate/figs-idiom οἱ ἀκολουθοῦντες τῷ Ἀρνίῳ ὅπου ἂν ὑπάγει 1 This statement may be one that readers could understand literally within the world of this vision. However, in the New Testament, **following** someone often means being that person’s disciple and obeying his teaching. That could be what John means here. Alternate translation: “the ones who obey the Lamb no matter what he asks”
14:4 r079 rc://*/ta/man/translate/figs-activepassive οὗτοι ἠγοράσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. See what you did in [14:3](../14/03.md). Alternate translation: “The Lamb bought them”
14:4 r104 rc://*/ta/man/translate/figs-metaphor οἱ ἠγορασμένοι 1 See how you translated this in [14:3](../14/03.md). Alternate translation: “whom the Lamb redeemed”
14:4 r080 rc://*/ta/man/translate/figs-gendernotations ἀπὸ τῶν ἀνθρώπων 1 Although the term **man** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “from among humanity”
14:4 mlw3 rc://*/ta/man/translate/figs-metaphor ἀπαρχὴ τῷ Θεῷ καὶ τῷ Ἀρνίῳ 1 John is speaking as if these people were literally the **first fruits** of a harvest. He means that they are the first of many people who will eventually believe in Jesus. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “as the first of many people who will believe in God and Jesus”
14:5 r081 rc://*/ta/man/translate/grammar-collectivenouns ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος 1 Since John is referring to a group of people, it might be more natural in your language to use the plural form of **mouth**. Alternate translation: “no lie has been found in their mouths”
14:5 r082 rc://*/ta/man/translate/figs-idiom ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος 1 Here the expression **has been found** means “could be found” or “was there.” Alternate translation: “there was no lie in their mouths”
14:5 ga8p rc://*/ta/man/translate/figs-metonymy ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος 1 John is referring to people speaking by association with the way that a person speaks with his **mouth**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “they have told no lies”
14:5 r083 rc://*/ta/man/translate/figs-doublenegatives ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **no** and the negative word **lies**. Alternate translation: “they have always told the truth”
14:5 r084 rc://*/ta/man/translate/figs-explicit ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος 1 The implication is that these people have told **no lie** about who Jesus is, despite the pressure they have been facing to deny that he is Lord and Savior. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “they have always told the truth about who Jesus is”
14:5 r463 rc://*/ta/man/translate/translate-textvariants ἄμωμοί γὰρ εἰσιν 1 Some ancient manuscripts read **for they are blameless**. ULT follows that reading. Other ancient manuscripts add “before the throne of God.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
14:6 pp1l rc://*/ta/man/translate/figs-doublet ἐπὶ πᾶν ἔθνος, καὶ φυλὴν, καὶ γλῶσσαν, καὶ λαόν 1 The terms **nation**, **tribe**, **language**, and **people** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every different people group”
14:7 reu7 rc://*/ta/man/translate/figs-abstractnouns ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “the hour has come when he will judge”
14:7 cj5z rc://*/ta/man/translate/figs-metonymy ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ 1 The angel is using the word **hour** by association to mean a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the time of his judgment has come” or “the time has come when he will judge”
14:7 r085 rc://*/ta/man/translate/figs-merism τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ θάλασσαν, καὶ πηγὰς ὑδάτων 1 The angel is using four main components of creation to mean all of creation. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “everything that exists”
14:8 b18s rc://*/ta/man/translate/figs-metaphor ἔπεσεν, ἔπεσεν, Βαβυλὼν ἡ μεγάλη 1 This second angel is speaking as if Babylon has literally **fallen** down. He means that the city has been destroyed. The repetition of the word **fallen** is emphatic and indicates complete destruction. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Babylon the Great has been completely destroyed” or “God has completely destroyed Babylon the Great”
14:8 r086 rc://*/ta/man/translate/translate-names Βαβυλὼν ἡ μεγάλη 1 The word **Babylon** is the name of an ancient city that founded an empire whose armies destroyed Jerusalem and the temple in 586 B.C.
14:8 jh3r rc://*/ta/man/translate/figs-metaphor Βαβυλὼν ἡ μεγάλη 1 Since the ancient city of Babylon was destroyed centuries earlier, the angel is not speaking literally of that city. The angel is using **Babylon** to symbolize some other city or empire. The specific identity of that city or empire is a matter of interpretation rather than translation. Alternate translation: “the great city that is like Babylon” or “the great empire that is like Babylon”
14:8 kg1i rc://*/ta/man/translate/figs-personification ἣ & πεπότικεν πάντα τὰ ἔθνη 1 The angel is speaking of the city of **Babylon** as if it were a living thing that **caused** the nations **to drink** from a certain cup. The angel means that the rulers of the city did this, symbolically (See: next note). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “whose rulers caused all the nations to drink”
14:8 r111 rc://*/ta/man/translate/figs-hyperbole πάντα τὰ ἔθνη 1 The angel says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “nations throughout the world”
14:8 ldz2 rc://*/ta/man/translate/figs-metaphor ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς, πεπότικεν πάντα τὰ ἔθνη 1 This second angel is speaking as if Babylon has literally caused the nations to **drink** a certain kind of **wine**. This means, in the first instance, that Babylon led the nations to commit sexual immorality with her. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “caused all the nations to give in to passions that led them to commit sexual immorality with her”
14:8 bey2 rc://*/ta/man/translate/figs-metaphor ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς 1 In the second instance, as in [14:3](../14/03.md), having immoral sexual relations is a symbolic image for worshiping idols. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to worship idols as she did”
14:10 qw28 rc://*/ta/man/translate/figs-metaphor καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ Θεοῦ, τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ 1 The angel is speaking as if anyone who worships the beast will literally **drink** a certain kind of **wine** from a certain **cup**. He means symbolically that God will make such a person experience the just consequences of his actions. Within this image, the fact that the wine is **undiluted** means that God will not show him mercy as he judges him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God will make him experience the just consequences of his actions and in his anger God will not show him any mercy”
14:10 fe83 rc://*/ta/man/translate/figs-activepassive τοῦ Θεοῦ, τοῦ κεκερασμένου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that God has poured”
14:10 r087 rc://*/ta/man/translate/figs-activepassive βασανισθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will torment him”
14:10 r088 rc://*/ta/man/translate/figs-hendiadys πυρὶ καὶ θείῳ 1 This phrase expresses a single idea by using two words connected with **and**. The word **fire** describes the state of the **sulfur**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “fiery sulfur”
14:10 r089 rc://*/ta/man/translate/figs-metaphor ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ Ἀρνίου 1 Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in the presence of the holy angels and in the presence of the Lamb”
14:11 dds6 rc://*/ta/man/translate/figs-metonymy τοῦ βασανισμοῦ αὐτῶν 1 The third angel is referring to the burning sulfur with which God is tormenting these people by association with the **torment** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “of the burning sulfur with which God is tormenting them”
14:11 r090 rc://*/ta/man/translate/figs-idiom εἰς αἰῶνας αἰώνων 1 This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
14:11 r091 rc://*/ta/man/translate/figs-merism ἡμέρας καὶ νυκτός 1 The angel is using the two parts of a full day, **day** and **night**, to mean all the time. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “at any time”
14:11 r092 rc://*/ta/man/translate/figs-idiom εἴ τις λαμβάνει 1 The angel is using a characteristic expression of the Greek language. Alternate translation: “anyone who receives”
14:12 me1j rc://*/ta/man/translate/figs-idiom ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν 1 The expression **Here is** introduces something that the speaker is calling for. Alternate translation: “This calls for endurance on the part of the saints”
14:12 wo34 rc://*/ta/man/translate/figs-idiom τηροῦντες τὰς ἐντολὰς τοῦ Θεοῦ, καὶ τὴν πίστιν Ἰησοῦ 1 See how you translated the word **keeping** in [1:3](../01/03.md) and in [2:26](../02/26.md). Alternate translation: “obeying the commandments of God and maintaining their faith in Jesus”
14:12 r093 rc://*/ta/man/translate/figs-possession τὴν πίστιν Ἰησοῦ 1 In this possessive form, **Jesus** is the object rather than the subject of **faith**. That is, this does not mean the faith that Jesus has, it means the faith that people have in Jesus. Alternate translation: “faith in Jesus”
14:13 r094 rc://*/ta/man/translate/figs-metonymy φωνῆς ἐκ τοῦ οὐρανοῦ λεγούσης 1 John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation, as in UST: “I heard someone speaking from heaven and saying”
14:13 r095 rc://*/ta/man/translate/figs-quotesinquotes λεγούσης, γράψον, μακάριοι οἱ νεκροὶ οἱ ἐν Κυρίῳ ἀποθνῄσκοντες ἀπ’ ἄρτι 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “that told me to write, ‘Blessed are the dead dying in the Lord from now on’”
14:13 x62q rc://*/ta/man/translate/figs-nominaladj οἱ νεκροὶ & ἀποθνῄσκοντες 1 The person speaking is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who die if they die”
14:13 hy1a rc://*/ta/man/translate/figs-idiom οἱ ἐν Κυρίῳ ἀποθνῄσκοντες ἀπ’ ἄρτι 1 The expression **dying in the Lord** means to die while still maintaining faith in Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who die from now on while still maintaining their faith in Jesus”
14:13 r096 rc://*/ta/man/translate/writing-politeness ἐν Κυρίῳ 1 The person speaking is referring to Jesus by a respectful title. Use a form for addressing someone respectfully in your language. Alternate translation: “in the Lord Jesus”
14:13 r097 rc://*/ta/man/translate/grammar-connect-logic-result ἵνα 1 The word translated **so** introduces a result of the action that the previous sentence describes. If it would be helpful in your language, you could refer back to that action. Alternate translation: “because they are blessed as a result of dying in the Lord,”
14:13 v4xz rc://*/ta/man/translate/figs-personification τὰ & ἔργα αὐτῶν ἀκολουθεῖ μετ’ αὐτῶν 1 John is speaking of the **deeds** of these people who have died **in the Lord** as if those deeds could **follow** the people as they come into the presence of God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God will acknowledge as they come into his presence that they have served him diligently”
14:14 r098 rc://*/ta/man/translate/figs-nominaladj ὅμοιον 1 John is using the adjective **like** as a noun to mean a certain kind of person. ULT adds the word **one** to show that. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “a person who looked like a son of man”
14:14 gvw8 rc://*/ta/man/translate/figs-idiom Υἱὸν Ἀνθρώπου 1 This could mean: (1) a human being, in a characteristic Hebrew expression that John would be borrowing. Alternate translation, as in UST: “a human being” (2) the Messiah, since “the Son of Man” is a title for the Messiah. Alternate translation: “the Messiah, the Son of Man”
14:14 l89c rc://*/ta/man/translate/translate-unknown δρέπανον ὀξύ 1 A **sickle** is a tool with a curved blade that agricultural workers use to cut down standing crops in order to harvest them. If your readers would not be familiar with what a **sickle** is, you could use a general expression. Alternate translation: “a sharp harvesting tool”
14:15 r099 rc://*/ta/man/translate/figs-activepassive ἐξηράνθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “has ripened”
14:16 nt7k rc://*/ta/man/translate/figs-activepassive ἐθερίσθη ἡ γῆ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he harvested the earth”
14:18 jp7l rc://*/ta/man/translate/figs-explicit ὁ ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός 1 John is referring implicitly to the **fire** that burned up sacrifices on the altar. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “the one responsible for maintaining the altar fire”
14:19 r100 rc://*/ta/man/translate/translate-unknown ληνὸν 1 A **winepress** a large basin made of stone or wood. Workers put grapes in this basin and, with bare feet, trample on the grapes to extract their juice. If your readers would not be familiar with what a **winepress** is, you could use a general expression. Alternate translation: “large basin”
14:20 r101 rc://*/ta/man/translate/figs-activepassive ἐπατήθη ἡ ληνὸς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “workers trampled the winepress”
14:20 r102 rc://*/ta/man/translate/figs-metonymy ἐπατήθη ἡ ληνὸς 1 John is referring to the grapes in the winepress by association with the **winepress** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “workers trampled the grapes in the winepress”
14:20 r103 rc://*/ta/man/translate/figs-metonymy αἷμα 1 John is referring to a stream of blood by association with the **blood** that ran out of the winepress. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “a stream of blood”
14:20 m2i9 rc://*/ta/man/translate/translate-unknown ἄχρι τῶν χαλινῶν τῶν ἵππων 1 The word **bridles** describes sets of headgear that riders use to control horses. If your readers would not be familiar with what **bridles** are, you could use an equivalent expression. Alternate translation: “as high as horses’ heads”
14:20 dbz1 rc://*/ta/man/translate/translate-bdistance σταδίων χιλίων ἑξακοσίων 1 The word **stadia** is the plural form of “stadium,” which was a distance of about 185 meters. If it would be helpful in your language, you could give the equivalent in modern measurements. Alternate translation: “about 300 kilometers” or “about 200 miles”
15:intro zxt7 0 # Revelation 15 General Notes\n\n## Structure and Formatting\n\nIn this chapter, John describes events and pictures that occur in heaven.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 3–4.\n\n## Special Concepts in this Chapter\n\n### “Victorious over the beast”\n\nThese people are spiritually victorious. While most spiritual battles cannot be seen, the book of Revelation pictures spiritual battles as occurring openly. (See: [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### “The temple having the tent of witness was open in heaven”\n\nScripture elsewhere indicates the earthly temple copied God’s perfect dwelling place in heaven. Here John seems to refer to God’s heavenly dwelling place or temple. (See: [[rc://*/tw/dict/bible/kt/heaven]] and [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Songs\n\nThe book of Revelation often describes heaven as a place where people sing. People there worship God with songs. This illustrates that heaven is a place where God is always worshiped.
15:1 l345 rc://*/ta/man/translate/figs-doublet μέγα καὶ θαυμαστόν 1 The terms **great** and **marvelous** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “amazing”
15:1 w6lf rc://*/ta/man/translate/figs-metonymy ἔχοντας πληγὰς ἑπτὰ τὰς ἐσχάτας 1 John is speaking of these **plagues** as if they were something that the **seven angels** had in their possession. He means that God had made these angels responsible for administering the plagues. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “who would be responsible for administering seven final plagues”
15:1 r122 rc://*/ta/man/translate/figs-metonymy ἐτελέσθη ὁ θυμὸς τοῦ Θεοῦ 1 John is referring to God’s punishments for sin by association with the **wrath** that God feels because of sin. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the punishments of God were finished”
15:1 ij3d rc://*/ta/man/translate/figs-activepassive ἐτελέσθη ὁ θυμὸς τοῦ Θεοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God finished punishing all wrongdoing”
15:2 n9yj rc://*/ta/man/translate/figs-simile ὡς θάλασσαν ὑαλίνην 1 The point of this comparison is that the large object made of **glass** looked like a **sea**. That is, it was wide and spacious and level. If it would be helpful in your language, you could make this point explicitly. See how you translated the similar expression in [4:6](../04/06.md). Alternate translation: “a large glass surface”
15:2 r105 rc://*/ta/man/translate/figs-simile μεμιγμένην πυρί 1 The point of this further comparison seems to be that the glass sea was sparkling with light or reflecting the flashes of light that came from the nearby throne, as John describes in [4:5](../04/05.md). If it would be helpful in your language, you could make this point explicitly. Alternate translation: “that looked as if it was flashing with fire”
15:2 pt8v rc://*/ta/man/translate/figs-explicit τοὺς νικῶντας ἐκ τοῦ θηρίου, καὶ ἐκ τῆς εἰκόνος αὐτοῦ, καὶ ἐκ τοῦ ἀριθμοῦ τοῦ ὀνόματος αὐτοῦ 1 John means implicitly that these people were **victorious** because they did not worship **the beast and his image** and did not accept **the number of his name** on their right hands or foreheads. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “who had not worshiped the beast or his image and who had not accepted the number of his name as a mark on their right hands or foreheads”
15:3 r194 rc://*/ta/man/translate/writing-pronouns ᾄδουσιν τὴν ᾠδὴν Μωϋσέως, τοῦ δούλου τοῦ Θεοῦ, καὶ τὴν ᾠδὴν τοῦ Ἀρνίου 1 This could mean implicitly: (1) that these victorious believers sing one song. Alternate translation: “they sing a song that Moses, the servant of God, sang and that the Lamb now sings” (2) that these victorious believers sing two songs. Alternate translation: “they sing the song of Moses, the servant of God, and they also sing the song of the Lamb”
15:3 r107 rc://*/ta/man/translate/figs-doublet μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου 1 The terms **Great** and **marvelous** mean similar things. The victorious believers are using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Your deeds are amazing”
15:3 r108 rc://*/ta/man/translate/figs-doublet δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου 1 The terms **Righteous** and **true** mean similar things. The victorious believers are using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Your ways are completely righteous”
15:3 r109 rc://*/ta/man/translate/figs-metaphor αἱ ὁδοί σου 1 The victorious believers are singing about God’s actions as if they were **ways** or paths that God was walking on. Alternate translation: “are your actions”
15:3 r110 rc://*/ta/man/translate/figs-possession ὁ Βασιλεὺς τῶν αἰώνων 1 The believers are using a possessive form to describe not what God rules over but for how long God will rule. Alternate translation: “you who will be king for all eternity”
15:3 r464 rc://*/ta/man/translate/translate-textvariants ὁ Βασιλεὺς τῶν αἰώνων 1 Some ancient manuscripts read **King of the Ages**. ULT follows that reading. Other ancient manuscripts read “King of the Nations.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
15:4 hh87 rc://*/ta/man/translate/figs-rquestion τίς οὐ μὴ φοβηθῇ, Κύριε, καὶ δοξάσει τὸ ὄνομά σου & ? 1 The victorious believers are using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Everyone should fear you, Lord, and glorify your name”
15:4 j9gj rc://*/ta/man/translate/figs-metonymy δοξάσει τὸ ὄνομά σου 1 Here, **name** represents the character and reputation of person by association with the way that each person has a name. Alternate translation: “praise you for your excellent character”
15:4 r112 rc://*/ta/man/translate/figs-metaphor ἐνώπιόν σου 1 Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in your presence”
15:4 ei9k rc://*/ta/man/translate/figs-activepassive τὰ δικαιώματά σου ἐφανερώθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you have manifested your righteous deeds”
15:5 r113 rc://*/ta/man/translate/figs-activepassive ἠνοίγη ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God had opened the temple of the tabernacle of the testimony in heaven”
15:5 r114 rc://*/ta/man/translate/figs-metonymy ὁ ναὸς 1 When John says that the **temple** had been opened, he means by association that the doors of the temple had been opened and he could see inside. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the doors of the temple”
15:5 r115 rc://*/ta/man/translate/figs-possession ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ 1 John seems to be using this possessive form to indicate that this **temple** was the equivalent **in heaven** of the **tabernacle of the testimony** on earth. Alternate translation: “the temple, that is, the tabernacle of the testimony, in heaven”
15:5 r116 rc://*/ta/man/translate/figs-abstractnouns ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. The phrase “the tabernacle of the testimony” is a common Old Testament description of the tent that held the ark of the covenant. John describes in [11:19](../11/19.md) how the ark was now in the temple in heaven. Alternate translation: “the temple, that is, the tent holding the ark of the covenant”
15:6 f9gq rc://*/ta/man/translate/figs-metonymy οἱ ἔχοντες τὰς ἑπτὰ πληγὰς 1 See how you translated the similar expression in [15:1](../15/01.md). Alternate translation: “who would be responsible for administering the seven plagues”
15:6 r117 rc://*/ta/man/translate/figs-activepassive ἐνδεδυμένοι λίθον καθαρὸν λαμπρὸν, καὶ περιεζωσμένοι περὶ τὰ στήθη ζώνας χρυσᾶς 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. It may be helpful to begin a new sentence here. Alternate translation: “They were wearing clean, bright linen clothes and they had wrapped golden sashes around their chests”
15:6 r118 rc://*/ta/man/translate/figs-metonymy λίθον 1 John is referring to linen clothes by association with the **linen** from which this clothing is made. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “linen clothes”
15:6 nei2 rc://*/ta/man/translate/translate-unknown λίθον 1 The word **linen** is the name for a fine, expensive cloth that people make from the strong fibers of the inner bark of the flax plant. If your readers would not be familiar with what linen is, you could use a general expression. Alternate translation: “clothes made from fine, expensive fabric”
15:7 r123 rc://*/ta/man/translate/figs-metonymy γεμούσας τοῦ θυμοῦ τοῦ Θεοῦ 1 John is referring to God’s punishments for sin by association with the **wrath** that God feels because of sin. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “being full of punishments from God”
15:7 r119 rc://*/ta/man/translate/figs-idiom τοῦ ζῶντος εἰς τοὺς αἰῶνας τῶν αἰώνων 1 This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who lives for all eternity”
15:8 r120 rc://*/ta/man/translate/figs-activepassive ἐγεμίσθη ὁ ναὸς καπνοῦ ἐκ τῆς δόξης τοῦ Θεοῦ, καὶ ἐκ τῆς δυνάμεως αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “smoke from the glory of God and from his power filled the temple”
15:8 r121 rc://*/ta/man/translate/figs-abstractnouns ἐκ τῆς δόξης τοῦ Θεοῦ, καὶ ἐκ τῆς δυνάμεως αὐτοῦ 1 If your language does not use abstract nouns for the ideas of **glory** and **power**, you could express the same ideas in other ways. Alternate translation: “because God was so glorious and powerful”
15:8 s67r rc://*/ta/man/translate/figs-activepassive τελεσθῶσιν αἱ ἑπτὰ πληγαὶ τῶν ἑπτὰ ἀγγέλων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the seven angels had completed their seven plagues”
16:intro v1cm 0 # Revelation 16 General Notes\n\n## Structure and Formatting\n\nThis chapter continues the vision that John began to describe in chapter 15. Together these two chapters describe the seven plagues that complete the wrath of God. (See: [[rc://*/tw/dict/bible/kt/wrath]])\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 5–7.\n\n## Special Concepts in this Chapter\n\n### Seven bowls of God’s wrath\n\nThis chapter reveals severe judgments. John pictures the execution of these judgments as angels pouring out seven bowls of God’s wrath. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Possible Translation Issues in this Chapter\n\n- When John says that an angel “poured out his bowl,” he means that the angel poured out what was in his bowl. You can say that in your translation each time. (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\n- In this chapter, John uses adjectives “first” through “seventh” as nouns to identify the angels who pour out the bowls of God’s wrath. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases, for example, “the first angel,” “the second angel,” and so forth. (See: [[rc://*/ta/man/translate/figs-nominaladj]])\n\n- If your language does not use ordinal numbers, you could use cardinal numbers for these angels, for example, “angel number one,” “angel number two,” and so forth. (See: [[rc://*/ta/man/translate/translate-ordinal]])
16:1 r125 rc://*/ta/man/translate/figs-metonymy μεγάλης φωνῆς ἐκ τοῦ ναοῦ, λεγούσης 1 John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “someone speaking loudly from the temple and saying”
16:1 k2nq rc://*/ta/man/translate/figs-metonymy τοῦ θυμοῦ τοῦ Θεοῦ 1 John is referring to God’s punishments for sin by association with the **wrath** that God feels because of sin. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “that hold the punishments from God”
16:2 r126 rc://*/ta/man/translate/figs-nominaladj ὁ πρῶτος 1 As the General Notes to this chapter discuss, John is using the adjective **first** as a noun to identify this particular angel. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase, and you could do the same with the similar expressions that describe the other six angels. Alternate translation: “the first angel”
16:2 r127 rc://*/ta/man/translate/translate-ordinal ὁ πρῶτος 1 As the General Notes to this chapter discuss, if your language does not use ordinal numbers, here and for the other six angels you could use a cardinal number or an equivalent expression. Alternate translation: “angel number one”
16:2 r128 rc://*/ta/man/translate/grammar-collectivenouns ἕλκος κακὸν καὶ πονηρὸν 1 Since John is referring to what happened to each person in a group of people, it might be more natural in your language to use the plural form of **sore**. Alternate translation: “bad and harmful sores”
16:2 r129 rc://*/ta/man/translate/figs-doublet κακὸν καὶ πονηρὸν 1 The terms **bad** and **harmful** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very severe”
16:2 r130 rc://*/ta/man/translate/figs-gendernotations τοὺς ἀνθρώπους 1 Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “the people”
16:3 r131 rc://*/ta/man/translate/figs-simile ὡς νεκροῦ 1 The point of this comparison is that the sea turned into **blood** that was foul and smelled bad, like the blood of a **corpse**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “that was foul and smelled bad”
16:3 r132 rc://*/ta/man/translate/figs-metonymy πᾶσα ψυχὴ ζῶσα 1 John is referring to living creatures by association with the **soul** or vital breath that keeps them alive. (Sea creatures do not breathe air, but they circulate water comparably to the way land creatures circulate air.) If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “every living creature”
16:4 r133 rc://*/ta/man/translate/writing-pronouns ἐγένετο 1 The pronoun **it** refers to the **water** in the **rivers** and **springs**. It may be helpful to clarify this for your readers. Alternate translation: “the water in them became”
16:5 f35a rc://*/ta/man/translate/figs-possession τοῦ ἀγγέλου τῶν ὑδάτων 1 John is using this possessive form to indicate that God had given this **angel** authority over the **waters** (the rivers and springs) and responsibility for maintaining them. The angel is affirming that God has done the right thing even though this has damaged the waters. Alternate translation: “the angel who was responsible for the waters”
16:5 r134 rc://*/ta/man/translate/figs-123person ὁ ὢν, καὶ ὁ ἦν, ὁ Ὅσιος 1 Even though the angel is addressing God, the angel is speaking about God in the third person. You could make this clear by using the word “you” in your translation. Alternate translation: “you who are and who were, you who are holy”
16:5 r465 rc://*/ta/man/translate/translate-textvariants ὁ ὢν, καὶ ὁ ἦν, ὁ Ὅσιος 1 Some ancient manuscripts read **the one being and the one who was, the Holy One**. ULT follows that reading. Other ancient manuscripts read “O Lord, the one being and the one who was and who is to be.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
16:5 r135 rc://*/ta/man/translate/figs-nominaladj ὁ Ὅσιος 1 The angel is using the adjective **Holy** as a noun. He is referring to God by one of his essential attributes. ULT adds the word **One** to show that. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the Holy God”
16:5 r136 rc://*/ta/man/translate/writing-pronouns ταῦτα 1 The pronoun **these** refers to the people who have killed the saints and prophets, as the angel describes in the next verse. It may be helpful to clarify this for your readers. Alternate translation: “these people”
16:6 b6wa rc://*/ta/man/translate/figs-metonymy αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν 1 The angel is referring to the fact that these people killed **the saints and prophets** by association with the way they shed their **blood* when they killed them. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “they shed the blood of the saints and prophets when they killed them”
16:6 r137 rc://*/ta/man/translate/figs-explicit ἄξιοί εἰσιν 1 The angel of the waters means implicitly that the people who killed the saints and prophets are **worthy** of this punishment, that is, they deserve it. You can provide this information in your translation if that would be helpful to your readers. It may be helpful to begin a new sentence here. Alternate translation: “They deserve this punishment”
16:7 p4c5 rc://*/ta/man/translate/figs-personification ἤκουσα τοῦ θυσιαστηρίου λέγοντος 1 John is describing the **altar** as a living thing that can speak. As the General Introduction to Revelation discusses, within the world of this vision, this is not a figure of speech and so you can translate it literally even if your language does not use figures of speech.
16:7 r138 rc://*/ta/man/translate/figs-doublet ἀληθιναὶ καὶ δίκαιαι 1 The terms **true** and **righteous** mean similar things. The altar is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely righteous”
16:8 jf31 rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God permitted it”
16:8 l6n2 rc://*/ta/man/translate/figs-personification ἐδόθη αὐτῷ 1 John is speaking of the **sun** as if it were a living thing that could receive permission to do something. As the General Introduction to Revelation discusses, within the world of this vision, this may not be a figure of speech, and so you could translate it literally even if your language does not use figures of speech. However, if it would be clearer in your language, you could consider it a figure of speech and provide an equivalent translation. Alternate translation: “God caused it”
16:8 r139 rc://*/ta/man/translate/figs-gendernotations τοὺς ἀνθρώπους 1 Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
16:8 r140 rc://*/ta/man/translate/figs-metaphor πυρί 1 John is speaking as if the sun were literally scorching people with **fire**. He means that the sun’s rays became so hot that they burned people just as badly as fire burns people. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the heat of its rays”
16:8 r141 rc://*/ta/man/translate/figs-gendernotations οἱ ἄνθρωποι 1 Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
16:9 i2du rc://*/ta/man/translate/figs-activepassive ἐκαυματίσθησαν οἱ ἄνθρωποι καῦμα μέγα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the sun scorched men greatly”
16:9 pr4e rc://*/ta/man/translate/figs-metonymy ἐβλασφήμησαν τὸ ὄνομα τοῦ Θεοῦ 1 Here, **name** represents the character and reputation of person by association with the way that each person has a name. Alternate translation: “they maligned the character of the God”
16:9 r142 rc://*/ta/man/translate/figs-idiom οὐ μετενόησαν δοῦναι αὐτῷ δόξαν 1 In the Bible, a person giving God **glory** often means that person acknowledging that he has sinned and that God is justly punishing him. Alternate translation: “they did not repent of their sin and acknowledge that God was punishing them for it justly”
16:9 r143 rc://*/ta/man/translate/figs-abstractnouns δοῦναι αὐτῷ δόξαν 1 If you wish to retain the biblical idiom in your translation but your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “and glorify him”
16:10 hit6 rc://*/ta/man/translate/figs-activepassive ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God darkened its kingdom”
16:10 r144 rc://*/ta/man/translate/figs-explicit ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη 1 John does not say specifically how God **darkened** the entire area where the beast ruled and so you may not wish to offer any explicit explanation in your translation. However, if your language would not describe something like this without saying how it happened, you could suggest an explanation. Alternate translation: “God made thick clouds cover the sun in order to darken its kingdom” or “God caused an eclipse of the sun in order to darken its kingdom”
16:10 r145 rc://*/ta/man/translate/figs-abstractnouns ἡ βασιλεία αὐτοῦ 1 If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: “the area that the beast ruled as king”
16:10 pb1u rc://*/ta/man/translate/writing-pronouns ἐμασῶντο τὰς γλώσσας αὐτῶν 1 The pronoun **they** refers to the people whom God afflicted with painful sores, as John describes in [16:2](../16/02.md) and as he makes clear in the next verse. It may be helpful to clarify this for your readers. Alternate translation: “the people whom God had punished with sores were chewing their tongues”
16:11 r146 rc://*/ta/man/translate/figs-hendiadys ἐκ τῶν πόνων αὐτῶν, καὶ ἐκ τῶν ἑλκῶν αὐτῶν 1 This phrase expresses a single idea by using two words connected with **and**. The word **pain** tells what kind of **sores** these were. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “because of their painful sores”
16:12 r147 rc://*/ta/man/translate/translate-names τὸν Εὐφράτην 1 The word **Euphrates** is the name of a river. See how you translated it in [9:14](../09/14.md).
16:12 amf1 rc://*/ta/man/translate/figs-activepassive ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God dried up its water in order to prepare the way for the kings from the rising of the sun”
16:12 r148 rc://*/ta/man/translate/figs-idiom τῶν ἀπὸ ἀνατολῆς ἡλίου 1 This expression refers to a particular direction from the perspective of the speaker. Your language may have its own way of referring to this direction. Alternate translation: “from the east”
16:13 bb6d rc://*/ta/man/translate/figs-simile ὡς βάτραχοι 1 John does not seem to be drawing a comparison between these **unclean spirits** and **frogs** in order to indicate something about the character of the spirits. Rather, he seems to be describing the appearance of the spirits. This appearance may have some symbolic significance, but that is a matter of interpretation rather than translation. Alternate translation: “that looked like frogs”
16:14 r149 rc://*/ta/man/translate/figs-idiom σημεῖα 1 John is using the word **signs** here in the same sense as in [13:13](../13/13.md). See how you translated the word there. Alternate translation: “miracles”
16:15 l16g rc://*/ta/man/translate/figs-explicit 0 In this verse, Jesus breaks into John’s narrative of his vision to address the believers who are listening to it or reading it. ULT puts the verse in parentheses to show this. There may be a comparable convention in your language that you can use in your translation. You can also state explicitly that the Lord Jesus said this, as UST does.
16:15 lgi6 rc://*/ta/man/translate/figs-simile ἔρχομαι ὡς κλέπτης 1 The point of this comparison is that Jesus **is coming** at a time when people will not be expecting him, just as a **thief** comes when people are not expecting him. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “I am coming at a time when you are not expecting me”
16:15 an84 rc://*/ta/man/translate/figs-metaphor τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ, καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ 1 As the General Introduction to Revelation discusses, here the term “keeping” means “preserving,” that is, maintaining the **garments** in good repair. This represents living in a way that pleases God. Walking around **naked** similarly stands for living in a way that displeases God, that is, committing sins. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “continuing to live in a way that pleases God and not committing sins that others can see”
16:15 b6f4 rc://*/ta/man/translate/figs-idiom τηρῶν τὰ ἱμάτια αὐτοῦ 1 This expression means to keep one’s **garments** on, that is, to continue to wear clothes. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “continuing to wear clothes”
16:15 qwa2 rc://*/ta/man/translate/writing-pronouns καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ 1 The pronoun **they** is an indefinite pronoun that does not refer to anyone in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “so that people can see his indecency”
16:15 r150 rc://*/ta/man/translate/figs-abstractnouns τὴν ἀσχημοσύνην 1 If your language does not use an abstract noun for the idea of **indecency**, you could express the same idea in another way. Alternate translation: “indecent behavior”
16:16 m2v7 rc://*/ta/man/translate/writing-pronouns συνήγαγεν αὐτοὺς 1 The pronoun **they** refers to the spirits of demons that John describes in [16:14](../16/14.md) and the pronoun **them** refer to the kings John describes in that same verse. It may be helpful to clarify this for your readers. Alternate translation: “the spirits of demons brought the kings together”
16:16 r151 rc://*/ta/man/translate/figs-activepassive τὸν καλούμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that people call”
16:16 r152 rc://*/ta/man/translate/translate-transliterate Ἁρμαγεδών 1 The word **Armageddon** is a Hebrew word that John spells out using Greek letters so his readers will know how it sounds. In your translation you can spell it the way it sounds in your language.
16:16 x6ff rc://*/ta/man/translate/translate-names Ἁρμαγεδών 1 The word **Armageddon** is the name of a valley.
16:17 a15p rc://*/ta/man/translate/figs-metonymy ἐξῆλθεν φωνὴ μεγάλη ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου λέγουσα 1 John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I heard the one who was sitting on the throne in the temple say loudly”
16:17 r153 rc://*/ta/man/translate/figs-idiom γέγονεν 1 This expression means that the speaker has accomplished what he intended to do. If it would be helpful in your language, you could state the meaning plainly, indicating that God is the one sitting on the **throne** in the **temple**. Alternate translation: “I, God, have accomplished what I intended to do”
16:18 r154 rc://*/ta/man/translate/figs-hendiadys φωναὶ, καὶ βρονταί 1 This phrase expresses a single idea by using two words connected with **and**. The word **sounds** describes what the **thunder** produced. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “crashes of thunder”
16:18 r155 rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Although the term **man** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “humanity”
16:19 r156 rc://*/ta/man/translate/figs-explicit ἡ πόλις ἡ μεγάλη 1 John assumes that his readers will understand that by **the great city** he means **Babylon the Great**, as he says later in the verse. You can use the name here as well if that would be helpful to your readers. Alternate translation: “Babylon the Great”
16:19 r157 rc://*/ta/man/translate/figs-synecdoche αἱ πόλεις 1 John is using these **cities** as a whole to mean the individual parts of them, that is, their buildings. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the buildings in the cities”
16:19 r158 rc://*/ta/man/translate/figs-idiom ἔπεσαν 1 John is not speaking of these **cities** or their buildings as if they were living things that could fall down accidentally. He means that the buildings in the cities collapsed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “collapsed”
16:19 r159 rc://*/ta/man/translate/figs-activepassive Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ Θεοῦ, δοῦναι αὐτῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God remembered Babylon the Great to give to her”
16:19 r2vh rc://*/ta/man/translate/figs-idiom Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ Θεοῦ, δοῦναι αὐτῇ 1 John is not suggesting that God had forgotten about Babylon the Great but now **remembered** the city. He is using a common biblical expression that means that God took action with regard to a person or entity of which he was already aware, either to help or to punish. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God punished Babylon the Great by giving her”
16:19 r507 rc://*/ta/man/translate/figs-metonymy Βαβυλὼν ἡ μεγάλη ἐμνήσθη 1 John is referring to the people who live in the city of **Babylon** by association with that city itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the people who lived in the great city of Babylon were remembered”
16:19 g6s8 rc://*/ta/man/translate/figs-metaphor δοῦναι αὐτῇ τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ 1 John is alluding to what the angel said in [14:10](../14/10.md) about the “wine of the wrath” of God’s “anger” that was in his “cup.” It is likely that he is therefore referring symbolically, as the angel was, to God making people and entities experience the just consequences of their actions. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to make her experience the just consequences of her actions that have made God so angry”
16:20 r160 rc://*/ta/man/translate/figs-explicit καὶ πᾶσα νῆσος ἔφυγεν, καὶ ὄρη οὐχ εὑρέθησαν 1 John means implicitly that these things also happened as a result of the earthquake. You can provide this information in your translation if that would be helpful to your readers. UST models one way to do that.
16:20 r161 rc://*/ta/man/translate/figs-personification ἔφυγεν 1 John is speaking of each **island** as if it were a living thing that **fled**. He means that the islands disappeared beneath the surface of the ocean. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “sank into the ocean”
16:20 byn4 rc://*/ta/man/translate/figs-idiom ὄρη οὐχ εὑρέθησαν 1 Here the expression **were not found** means “could not be found” or “were not there.” Alternate translation: “there were no mountains anymore”
16:21 r162 rc://*/ta/man/translate/figs-ellipsis χάλαζα μεγάλη, ὡς ταλαντιαία 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “great hail, in hailstones weighing about a talent each”
16:21 i43r rc://*/ta/man/translate/translate-bweight ὡς ταλαντιαία 1 A talent was a weight of about 33 kilograms or about 70 pounds. If it would be helpful in your language, you could give the equivalent in modern measurements. Alternate translation: “in hailstones weighing about 33 kilograms each” or “in hailstones weighing about 70 pounds each”
16:21 r163 rc://*/ta/man/translate/figs-gendernotations τοὺς ἀνθρώπους & οἱ ἄνθρωποι 1 Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
17:intro ysn1 0 # Revelation 17 General Notes\n\n## Structure and Formatting\n\nThis chapter begins to describe how God will destroy the entity that the book of Revelation calls Babylon.\n\n## Special Concepts in this Chapter\n\n### The great prostitute\n\nThose who have sex with prostitutes are unfaithful to God’s purposes for sexual relations to take place within marriage. The “great prostitute” in this chapter may therefore represent some person or entity that leads people to be unfaithful to God spiritually. But it is not necessary to try to identify this person or entity in your translation. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Seven hills\n\nAn angel tells John in 17:9, “The seven heads are seven hills where the woman is sitting.” This could mean that the woman represents the city of Rome, which is known as the City of Seven Hills. However, since this is a matter of interpretation rather than translation, it would not be appropriate to say explicitly in your translation that the seven hills indicate the city of Rome. br>\n\n\n## Important Figures of Speech in this Chapter\n\n### Metaphors\n\nJohn uses many different metaphors in this chapter. He explains some of their meanings, but allows them to remain relatively unclear. The translator should do the same. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The beast that you saw was and is not but is about to come up”\n\nThis and similar phrases in this chapter contrast the beast with Jesus. Jesus is called “the one who is and who was and who is to come” elsewhere in the book of Revelation. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Paradox\n\nA paradox is a statement that asserts as true two things that seemingly cannot both be true at the same time. This sentence in 17:11 is a paradox: “the beast … is itself also an eighth, but it is from the seven.” The translator should not attempt to explain how both of these things can be true; that should remain a paradox.
17:1 c6f4 rc://*/ta/man/translate/figs-abstractnouns τὸ κρίμα τῆς πόρνης τῆς μεγάλης 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “how God will judge the great prostitute”
17:1 f7ry rc://*/ta/man/translate/figs-extrainfo τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν, 1 Since the angel explains the meaning of the **great prostitute** in verse 18 and the meaning of the **waters** in verse 15, you do not need to say anything in your translation about their meaning here.
17:1 crs4 rc://*/ta/man/translate/figs-metonymy τῆς καθημένης ἐπὶ ὑδάτων πολλῶν 1 The angel is using the word **waters** to mean a specific body of water by association. The phrase **sitting on many waters** is an allusion to [Jeremiah 51:13](../jer/51/13.md), where the same phrase describes the ancient city of Babylon and its location on the great Euphrates River. (The Hebrew word that Jeremiah uses can mean both “sit” and “dwell.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who lives next to a great river”
17:2 r166 rc://*/ta/man/translate/figs-metaphor μεθ’ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς 1 The angel is speaking as if the **kings of the earth** had literally **committed sexual immorality** with this prostitute. But that is not literally the case even within the world of this vision, since the angel explains in verse 18 that the prostitute symbolizes a city. So the sexual immorality likely symbolizes idolatry and, in light of chapter 18, greed. It may be helpful to begin a new sentence here. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “The kings of the earth joined her in being idolatrous and greedy”
17:2 paa4 rc://*/ta/man/translate/figs-metaphor ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς 1 The angel is speaking as if the **sexual immorality** of the prostitute had been **wine** and that the **ones inhabiting the earth** had literally been **intoxicated** by that wine. But once again these things are not literally the case even within the world of this vision. The sexual immorality likely represents idolatry and greed and the intoxication likely represents deception. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “she deceived the ones inhabiting the earth to make them indulge in idolatry and greed”
17:2 r167 rc://*/ta/man/translate/figs-activepassive ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the wine of her sexual immorality intoxicated the ones inhabiting the earth”
17:3 hf43 rc://*/ta/man/translate/figs-idiom ἀπήνεγκέν με εἰς ἔρημον ἐν Πνεύματι 1 See how you translated the expression **in the Spirit** in [1:10](../01/10.md) and [4:2](../04/02.md). Alternate translation: “as he carried me away to a wilderness, the Holy Spirit inspired me so that I could receive further revelation”
17:3 r168 rc://*/ta/man/translate/figs-idiom γέμοντα ὀνόματα βλασφημίας 1 This expression means that **blasphemous names** were written all over this **beast**. Your language may have its own way of stating this. Alternate translation: “covered with blasphemous names”
17:4 r169 rc://*/ta/man/translate/figs-metonymy ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσῷ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίταις 1 John is referring to the clothing and jewelry that the **woman** was wearing by association with the materials out of which they were made. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the woman was clothed in purple and scarlet robes and adorned with gold jewelry in which precious stones and pearls were set”
17:4 r170 rc://*/ta/man/translate/figs-activepassive ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσῷ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίταις 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the woman was wearing purple and scarlet clothing and she had adorned herself with gold jewelry in which precious stones and pearls were set”
17:4 r257 rc://*/ta/man/translate/translate-unknown λίθῳ τιμίῳ 1 The term **precious stone** refers to a beautiful and valuable piece of mineral or rock, such as is often used in jewelry. It may be more natural in your language to use a plural form here. Alternate translation: “gemstones”
17:4 r171 rc://*/ta/man/translate/translate-unknown μαργαρίταις 1 The word **pearls** describes beautiful and valuable white beads that form inside the shell of a certain kind of small animal that lives in the ocean.
17:4 r172 rc://*/ta/man/translate/figs-hendiadys βδελυγμάτων καὶ τὰ ἀκάθαρτα 1 This phrase expresses a single idea by using two words connected with **and**. The word **abominations** describes the **impurities** of the woman’s conduct. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “the abominable impurities”
17:5 az5b rc://*/ta/man/translate/figs-activepassive ἐπὶ τὸ μέτωπον αὐτῆς & γεγραμμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone had written on her forehead”
17:5 r173 rc://*/ta/man/translate/figs-hendiadys ὄνομα & Μυστήριον 1 This phrase expresses a single idea by using two words together. The word **mystery** tells what kind of **name** was written on the woman’s forehead. If it would be more natural in your language, you could express this meaning with an equivalent phrase. Alternate translation: “a mysterious name” or “a name that had a symbolic meaning”
17:5 l75t rc://*/ta/man/translate/translate-names ὄνομα & Μυστήριον 1 Some interpreters consider the word **mystery** to be part of the name of this woman. Alternate translation: “a name: Mystery,”
17:6 r174 rc://*/ta/man/translate/figs-parallelism ἐκ τοῦ αἵματος τῶν ἁγίων, καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “from the blood of the saints who had borne witness to Jesus”
17:6 ydi9 rc://*/ta/man/translate/writing-poetry ἐθαύμασα & θαῦμα μέγα 1 John is using a construction in which a verb and its object come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have its own way of expressing the same meaning. Alternate translation: “I wondered greatly”
17:7 j412 rc://*/ta/man/translate/figs-rquestion διὰ τί ἐθαύμασας? 1 The angel is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You do not need to wonder!”
17:8 usl4 rc://*/ta/man/translate/figs-abstractnouns εἰς ἀπώλειαν ὑπάγει 1 If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea in another way. Alternate translation: “is going to be destroyed”
17:8 r6h4 rc://*/ta/man/translate/figs-activepassive οὐ γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has not written”
17:8 r175 rc://*/ta/man/translate/figs-abstractnouns ἀπὸ καταβολῆς κόσμου 1 See how you translated this expression in [13:8](../13/08.md). Alternate translation: “since God founded the world”
17:9 r176 rc://*/ta/man/translate/figs-idiom ὧδε ὁ νοῦς ὁ ἔχων σοφίαν 1 The expression **Here is** introduces something that the speaker is calling for. Alternate translation: “This calls for a mind that has wisdom”
17:9 p6lr rc://*/ta/man/translate/figs-abstractnouns ὧδε ὁ νοῦς ὁ ἔχων σοφίαν 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “This calls for a wise mind”
17:9 r177 rc://*/ta/man/translate/figs-explicitinfo ὅπου ἡ γυνὴ κάθηται ἐπ’ αὐτῶν 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “where the woman is sitting”
17:10 r178 rc://*/ta/man/translate/figs-nominaladj οἱ πέντε & ὁ εἷς & ὁ ἄλλος 1 John is using the adjectives **five**, **one**, and **other** as nouns to mean these kings. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “the first five kings … one more of the kings … the other king”
17:10 yk93 rc://*/ta/man/translate/figs-metaphor ἔπεσαν 1 The angel is speaking of these **five** kings as if they have literally **fallen**. He means that they have died. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “have died”
17:10 r179 rc://*/ta/man/translate/figs-nominaladj ὀλίγον 1 The angel is using the adjective **little** as a noun to mean a certain length of time. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “for a little while”
17:11 r180 rc://*/ta/man/translate/figs-nominaladj ὄγδοός & τῶν ἑπτά 1 The angel is using the adjectives **eighth** and **seven** as nouns to mean these kings. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “an eighth king … the seven kings”
17:11 r181 rc://*/ta/man/translate/translate-ordinal ὄγδοός 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “king number eight”
17:11 r182 rc://*/ta/man/translate/figs-abstractnouns εἰς ἀπώλειαν ὑπάγει 1 If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea in another way. Alternate translation: “is going to be destroyed”
17:12 r183 rc://*/ta/man/translate/figs-abstractnouns βασιλείαν 1 If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: “authority to rule as kings”
17:12 n2rd rc://*/ta/man/translate/figs-idiom μίαν ὥραν 1 In the ancient world, an **hour** was the shortest time span that people envisioned. In this context, the term does not mean a literal hour of 60 minutes. It means the shortest time imaginable. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for just a little while”
17:13 w7jb rc://*/ta/man/translate/figs-idiom οὗτοι μίαν γνώμην ἔχουσιν 1 This expression means to be in complete agreement. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “These kings are in complete agreement”
17:13 r184 rc://*/ta/man/translate/figs-doublet τὴν δύναμιν καὶ τὴν ἐξουσίαν αὐτῶν 1 The terms **power** and **authority** mean similar things. The angel is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “all of their authority”
17:14 abb5 rc://*/ta/man/translate/figs-activepassive οἱ μετ’ αὐτοῦ, κλητοὶ, καὶ ἐκλεκτοὶ, καὶ πιστοί 1 The words **called** and **chosen** are not passive verbal forms, they are adjectives. However, if your language does not use passive forms, it might be clearer for your readers to use expressions that do not seem to be passive verbal forms. Alternate translation: “God has called and chosen the ones with him and they are faithful”
17:15 r185 rc://*/ta/man/translate/figs-doublet λαοὶ καὶ ὄχλοι εἰσὶν, καὶ ἔθνη καὶ γλῶσσαι 1 The terms **peoples**, **multitudes**, **nations**, and **languages** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every different people group”
17:15 r186 rc://*/ta/man/translate/figs-metonymy γλῶσσαι 1 The angel is referring to speakers of various languages by association with the **languages** themselves. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “speakers of various languages”
17:16 j157 rc://*/ta/man/translate/figs-doublet ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν 1 The terms **desolated** and **naked** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “they will take away everything she has”
17:16 r187 rc://*/ta/man/translate/figs-activepassive ἠρημωμένην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “desolate”
17:16 f9as rc://*/ta/man/translate/figs-metaphor τὰς σάρκας αὐτῆς φάγονται 1 The angel is speaking as if these **horns** (that is, these kings) and the **beast** will literally **consume** the **flesh** of the **prostitute**. But even within the world of this vision, that is not literally true. This is a common biblical image for destroying someone. If it would be clearer in your language, and especially if it would be helpful to your readers to know that cannibalism has no part in God’s judgments against evil, you could state the meaning plainly. Alternate translation: “they will destroy her”
17:16 r188 rc://*/ta/man/translate/figs-explicitinfo αὐτὴν κατακαύσουσιν πυρί 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “they will burn her up completely”
17:17 sb1d rc://*/ta/man/translate/figs-metonymy ὁ & Θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν 1 Here the **heart** represents the desires. Alternate translation: “God has put into their desires”
17:17 j0ts rc://*/ta/man/translate/figs-metaphor ὁ & Θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν 1 The angel is speaking as if God has literally **put** something into the **hearts** of these kings. He means that God has led them to want to do something. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God has led them to have the desire”
17:17 r189 rc://*/ta/man/translate/figs-hendiadys ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην, καὶ 1 This phrase expresses a single idea by using two shorter phrases connected with **and**. The phrase **to do one purpose** tells how the kings will **do his purpose**, that is, God’s purpose. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “to do God’s purpose by agreeing”
17:17 r190 rc://*/ta/man/translate/figs-idiom ποιῆσαι μίαν γνώμην 1 This expression means to be in complete agreement. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to be in complete agreement”
17:17 ku6m rc://*/ta/man/translate/figs-abstractnouns τὴν βασιλείαν αὐτῶν 1 If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: “their authority to rule as kings”
17:17 r191 rc://*/ta/man/translate/grammar-collectivenouns τὴν βασιλείαν αὐτῶν 1 Since the angel is referring to things that belong to several people, it might be more natural in your language to use the plural form of **kingdom**. Alternate translation: “their kingdoms”
17:17 el9y rc://*/ta/man/translate/figs-activepassive ἄχρι τελεσθήσονται οἱ λόγοι τοῦ Θεοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “until God has fulfilled his words”
17:17 r192 rc://*/ta/man/translate/figs-metonymy ἄχρι τελεσθήσονται οἱ λόγοι τοῦ Θεοῦ 1 The angel is using the term **words** to mean things that God has spoken by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until God has fulfilled what he has spoken”
17:18 uy1m rc://*/ta/man/translate/figs-metonymy ἡ πόλις ἡ μεγάλη, ἡ ἔχουσα βασιλείαν ἐπὶ 1 The angel is referring to the king who rules from the **great city** by association with that city itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the great city whose king has a kingdom over”
17:18 r193 rc://*/ta/man/translate/figs-abstractnouns ἡ πόλις ἡ μεγάλη, ἡ ἔχουσα βασιλείαν ἐπὶ 1 If your language does not use an abstract noun for the idea of **kingdom**, you could express the same idea in another way. Alternate translation: “the great city that rules over” or “the great city whose king rules over”
18:intro j5qc 0 # Revelation 18 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with all or part of verses 1–8, 10, 16–17, and 19–24.\n\n## Translation Issues in this Chapter\n\n ### “in one hour”\n\nCharacters in the narrative use the expression “in one hour” in verses 10, 17, 19. In the ancient world, an “hour” was the shortest time span that people envisioned. In this context, the term does not mean a literal hour of 60 minutes. It means the shortest time imaginable. You may wish to translate this phrase with a comparable phrase in your language such as “in such a short time.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “woe, woe”\n\nIn verses 10, 16, and 19, kings and merchants repeat the word “woe” for emphasis. If it would not be natural in your language to repeat a word like that, you could express the emphasis in another way, for example, by using a different expression and including the word “very,” as the UST does.\n\n### “she,” “her”\n\nPeople in this culture conventionally referred to cities by using feminine pronouns. Accordingly, throughout this chapter, various speakers refer to the city of Babylon as “she” and “her.” Your language may use a different gender, so you might say “it” and “its” in your translation. You could also use a noun and say “that city.” (See: [[rc://*/ta/man/translate/writing-pronouns]])\n\n### “will not be see/heard/found anymore”\n\nIn verses 21, 22, and 23, an angel speaks a series of similar phrases describing what will not be “found” or “heard” or “seen” in Babylon “anymore.” The repetition of such phrases is a figure of speech for emphasis. The angel is emphasizing how thoroughly God will destroy Babylon. If possible, use similar statements in your own translation. You may also wish to make each of these verses a separate paragraph, as ULT does, or use formatting in some other way to highlight the repeated phrases. (See: [[rc://*/ta/man/translate/figs-litany]])
18:1 r195 rc://*/ta/man/translate/figs-activepassive ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “his glory illuminated the earth”
18:2 a2f5 rc://*/ta/man/translate/figs-metaphor ἔπεσεν, Βαβυλὼν ἡ μεγάλη 1 See how you translated the similar expression in [14:8](../14/08.md). Alternate translation: “Babylon the Great has been destroyed” or “God has destroyed Babylon the Great”
18:2 r466 rc://*/ta/man/translate/translate-textvariants ἔπεσεν, Βαβυλὼν ἡ μεγάλη 1 Some ancient manuscripts read, **Babylon the Great has fallen**. ULT follows that reading. Other ancient manuscripts read, “Fallen, fallen is Babylon the Great.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
18:2 r196 rc://*/ta/man/translate/writing-pronouns ἐγένετο 1 As the General Notes to this chapter discuss, the pronoun **she** refers to the city of Babylon. People in this culture conventionally referred to cities with feminine pronouns. Your language may use a different gender. You could also use a noun. Alternate translation: “it has become” or “that city has become”
18:2 r197 rc://*/ta/man/translate/figs-parallelism κατοικητήριον δαιμονίων, καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. The angel is speaking in a Hebrew style of poetry, and Hebrew poetry was based on this kind of repetition. It would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if such repetition would not be natural in your language, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “an abode of demons, yes, a hold of every unclean spirit”
18:2 r198 rc://*/ta/man/translate/figs-hyperbole φυλακὴ παντὸς πνεύματος ἀκαθάρτου , καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, καὶ μεμισημένου 1 The angel says **every** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “she has become overrun with unclean spirits and with unclean and detested birds”
18:2 r254 rc://*/ta/man/translate/figs-metaphor φυλακὴ παντὸς πνεύματος ἀκαθάρτου , καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, καὶ μεμισημένου 1 The angel is speaking as if these spirits and birds were literally in a **hold**, that is, a prison or other place where they were watched or guarded and could not leave. He means that the spirits and birds are now able to linger in the ruins of Babylon. Your language may have terms for places where animals and birds stay. Alternate translation: “a den of every unclean spirit and a roost of every unclean and detested bird”
18:2 r199 rc://*/ta/man/translate/figs-doublet ὀρνέου ἀκαθάρτου, καὶ μεμισημένου 1 The terms **unclean** and **detested** mean similar things. The angel is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “loathsome bird”
18:2 r200 rc://*/ta/man/translate/figs-explicit ὀρνέου ἀκαθάρτου, καὶ μεμισημένου 1 The angel assumes that his listeners will understand that these birds are **unclean** and **detested** according to the law of Moses because they eat dead animals. You can say that explicitly in your translation if that would be helpful to your readers. Alternate translation: “unclean and detested bird that eats dead animals” or “loathsome bird that eats dead animals”
18:2 r201 rc://*/ta/man/translate/figs-activepassive μεμισημένου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “detestable”
18:3 kpp1 rc://*/ta/man/translate/figs-metaphor ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς, πέπτωκαν πάντα τὰ ἔθνη 1 See how you translated the similar expression in [17:2](../17/02.md). Here, as there, this statement is not intended literally even within the world of this vision. Alternate translation: “all the nations have indulged in idolatry and greed with her”
18:3 r202 rc://*/ta/man/translate/figs-hyperbole πάντα τὰ ἔθνη 1 The angel says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “nations throughout the world”
18:3 kp3p rc://*/ta/man/translate/figs-metaphor οἱ βασιλεῖς τῆς γῆς μετ’ αὐτῆς ἐπόρνευσαν 1 See how you translated the similar expression in [17:2](../17/02.md). This statement too is not intended literally. Alternate translation: Alternate translation: “the kings of the earth have joined her in being idolatrous and greedy”
18:4 nz77 rc://*/ta/man/translate/figs-metonymy ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν 1 John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I heard someone speaking from heaven and saying”
18:5 r203 rc://*/ta/man/translate/figs-activepassive ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. This could mean: (1) Alternate translation: “the heap of her sins is as high as heaven” (2) Alternate translation: “the heap of her sins is as high as the sky”
18:5 e32w rc://*/ta/man/translate/figs-metaphor ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ 1 The voice is speaking as if the **sins** of Babylon were literally in a very high pile. He means that Babylon has committed very many sins. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “she has committed very many sins”
18:5 u2yu rc://*/ta/man/translate/figs-idiom ἐμνημόνευσεν ὁ Θεὸς τὰ ἀδικήματα αὐτῆς 1 The voice is not suggesting that God had forgotten about Babylon but has now **remembered** the city’s **offenses**. The angel is using a common biblical expression that means that God has taken action with regard to a person or entity of which he was already aware, either to help or to punish. See how you translated the similar expression in [16:19](../16/19.md). Alternate translation: “God has punished her for her offenses”
18:6 r204 rc://*/ta/man/translate/figs-parallelism ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν, καὶ διπλώσατε τὰ διπλᾶ, κατὰ τὰ ἔργα αὐτῆς 1 The voice from heaven is using a characteristic form of Hebrew speech. The voice is naming a number and then, for emphasis, naming the next higher number. An example of this is in [Amos 1:3](../amo/01/03.md), “For three sins of Damascus, even for four, I will not turn away punishment.” If it might seem to your readers that the voice from heaven was contradicting itself, first saying to punish Babylon one way (just as much as the city hurt others) and then saying to punish Babylon a different way (twice as much as the city hurt others), you could show in your translation that this is actually a progression for emphasis. UST models one way to do this.
18:6 r205 rc://*/ta/man/translate/figs-yousingular ἀπόδοτε & διπλώσατε & κεράσατε 1 All of these imperatives are plural. (They seem to address the angels whom God has appointed to punish Babylon, as UST indicates.) So use plural imperatives in your translation if your language marks that distinction.
18:6 r206 rc://*/ta/man/translate/figs-parallelism διπλώσατε τὰ διπλᾶ, κατὰ τὰ ἔργα αὐτῆς; ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν, κεράσατε αὐτῇ διπλοῦν, 1 These two phrases mean similar things. The voice from heaven is using repetition to emphasize the idea that the phrases express. The first phrase expresses it literally and the second phrase expresses it figuratively. If it would be helpful to your readers, you could combine the two phrases. UST models one way of doing this.
18:6 r207 rc://*/ta/man/translate/writing-poetry διπλώσατε τὰ διπλᾶ 1 The voice is using a construction in which a verb and its object come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have its own way of expressing the same meaning. Alternate translation: “repay her double”
18:6 xba5 rc://*/ta/man/translate/figs-metaphor ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν, κεράσατε αὐτῇ διπλοῦν 1 The voice is speaking as if Babylon had literally **mixed** a **cup** of wine for others to drink. This is a reprise of the image in [14:8](../14/08.md). However, the emphasis here is on how drinking too much wine makes a person stagger. This is an image of how Babylon will stagger from God’s punishments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “punish her in a way that will make her stagger twice as much as she made others stagger”
18:7 r208 rc://*/ta/man/translate/figs-quotesinquotes ἐν τῇ καρδίᾳ αὐτῆς λέγει, ὅτι κάθημαι βασίλισσα & καὶ χήρα οὐκ εἰμί καὶ πένθος οὐ μὴ ἴδω 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “she says in her heart that she sits as a queen and that she is not a widow and that she will not see mourning at all”
18:7 yt32 rc://*/ta/man/translate/figs-metaphor ἐν τῇ καρδίᾳ αὐτῆς λέγει 1 Here the **heart** figuratively represents the thoughts and motives. Alternate translation: “she thinks to herself”
18:7 r209 rc://*/ta/man/translate/figs-idiom κάθημαι βασίλισσα 1 Here the word **sit** means “to be.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am a queen”
18:7 dy5k rc://*/ta/man/translate/figs-metonymy χήρα οὐκ εἰμί 1 Babylon is referring to herself as not being dependent on anyone by association with the way that a **widow** in this culture likely would be dependent on others. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I am not dependent on anyone”
18:7 eh5r rc://*/ta/man/translate/figs-idiom πένθος οὐ μὴ ἴδω 1 Here the word **see** means “to experience.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will not experience any mourning at all”
18:8 r210 rc://*/ta/man/translate/figs-idiom ἐν μιᾷ ἡμέρᾳ 1 The voice is using the term **day** to mean a short time. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in just a short time”
18:8 tjd9 rc://*/ta/man/translate/figs-activepassive ἐν πυρὶ κατακαυθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “fire will consume her”
18:9 r211 rc://*/ta/man/translate/figs-quotemarks 1 Some versions continue the quotation of the voice from heaven that begins in verse 4 through to the end of this chapter. If a translation of the Bible exists in your region, you may wish to punctuate the quotation the way it does. If a translation of the Bible does not exist in your region, you may wish to punctuate the quotation the way ULT does and end it with verse 8.
18:9 wk13 rc://*/ta/man/translate/figs-metaphor οἱ & πορνεύσαντες 1 Here as in [14:3](../14/03.md), committing **sexual immorality** is a symbolic image for worshiping idols. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the ones having worshiped idols”
18:9 r212 rc://*/ta/man/translate/figs-doublet κλαύσονται καὶ κόψονται 1 The terms **weep** and **wail** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “will weep bitterly”
18:9 r213 rc://*/ta/man/translate/figs-metonymy τὸν καπνὸν τῆς πυρώσεως αὐτῆς 1 John is referring to the fire that will burn Babylon by association with the **burning** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the smoke from the fire that is burning her”
18:10 j3ln rc://*/ta/man/translate/figs-metonymy διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς 1 John is referring to the fire that is burning up and tormenting Babylon by association with the **torment** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “because they are afraid of the fire that is tormenting her”
18:10 r467 rc://*/ta/man/translate/figs-reduplication οὐαὶ, οὐαί 1 As the General Notes to this chapter discuss, the speakers are repeating the word **woe** for emphasis. If it would not be natural in your language to repeat a word like that, you could express the emphasis in another way, for example, by using a different expression and including the word “very,” as the UST does.
18:10 r214 rc://*/ta/man/translate/figs-apostrophe ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου 1 The kings are speaking directly to the city of Babylon even though they know that the city cannot hear them. They are doing this to show in a very strong way to the people who can hear them, their fellow kings, how they feel about what is happening to Babylon. If someone speaking your language would not do this, you could translate this as the merchants speaking to one another about Babylon rather than to Babylon. Alternate translation: “For in one hour her judgment has come”
18:10 r215 rc://*/ta/man/translate/figs-idiom μιᾷ ὥρᾳ 1 As the General Notes to this chapter discuss, in the ancient world, an **hour** was the shortest time span that people envisioned. In contexts such as this one, the term does not mean a literal hour of sixty minutes. It means the shortest time imaginable. Alternate translation: “in such a short time”
18:10 r216 rc://*/ta/man/translate/figs-abstractnouns ἦλθεν ἡ κρίσις σου 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “God has judged you”
18:11 r217 rc://*/ta/man/translate/figs-doublet κλαίουσιν καὶ πενθοῦσιν 1 The terms **weep** and **mourn** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “weep bitterly”
18:12 krs3 rc://*/ta/man/translate/translate-unknown λίθου τιμίου 1 See how you translated the term **precious stone** in [17:4](../17/04.md). Alternate translation: “gemstones”
18:12 xm9u rc://*/ta/man/translate/translate-unknown βυσσίνου, καὶ πορφύρας, καὶ σιρικοῦ, καὶ κοκκίνου 1 See how you translated **fine linen**, the term for an expensive cloth made from flax, in [15:6](../15/06.md); **purple cloth** is a dark red-blue cloth that was very expensive at this time; **silk** is a soft, strong cloth made from the fine string that silkworms make when they form their cocoons; **scarlet cloth** was an expensive red cloth. If some or all of these terms might be unfamiliar to your readers, you could use a general expression in your translation. Alternate translation: “many kinds of expensive cloth”
18:12 hir4 rc://*/ta/man/translate/figs-hyperbole πᾶν ξύλον θύϊνον, καὶ πᾶν σκεῦος ἐλεφάντινον, καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου, καὶ χαλκοῦ, καὶ σιδήρου, καὶ μαρμάρου 1 John says **every** in these cases as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “many kinds of fragrant wood and many kinds of ivory vessels and many kinds of vessels made from precious wood and bronze and iron and marble”
18:12 r218 rc://*/ta/man/translate/translate-unknown πᾶν ξύλον θύϊνον 1 The wood of the **citron** tree is desirable because it is fragrant. If your readers would not be familiar with **citron wood**, you could use a general expression. Alternate translation: “every fragrant wood”
18:12 r219 rc://*/ta/man/translate/figs-metonymy πᾶν ξύλον θύϊνον 1 Since there is only one kind of **citron** tree, by **every citron wood**, John means by association many kinds of wood that are fragrant like citron wood. Alternate translation: “every fragrant wood”
18:12 yri7 rc://*/ta/man/translate/translate-unknown σκεῦος ἐλεφάντινον 1 The word **ivory** describes a beautiful, hard, white material that people get from the tusks or teeth of very large animals such as elephants and walruses. Alternate translation: “beautiful containers made from tusks” or “containers made from valuable animal teeth”
18:12 b8xc rc://*/ta/man/translate/translate-unknown μαρμάρου 1 The word **marble** describes a beautiful, valuable stone that people use in buildings and to make statues, furniture, and many other things. If your readers might not be familiar with marble, you could use a general expression in your translation. Alternate translation: “beautiful stone”
18:13 z894 rc://*/ta/man/translate/figs-explicit κιννάμωμον, καὶ ἄμωμον 1 Since **cinnamon** is one kind of **spice**, John means implicitly that cinnamon was one example of the spices that the merchants sold. You can indicate this your translation if that would be helpful to your readers. Alternate translation: “cinnamon and other spices”
18:13 gz3v rc://*/ta/man/translate/translate-unknown κιννάμωμον, καὶ ἄμωμον 1 The word **cinnamon** describes a fragrant spice that people make from the bark of a certain tree. If your readers would not be familiar with what cinnamon is, you could use a general term. Alternate translation: “spice from tree bark and other spices”
18:13 r220 rc://*/ta/man/translate/figs-explicit θυμιάματα, καὶ μύρον, καὶ λίβανον 1 Since **myrrh** and **frankincense** are two kinds of **incense**, John means implicitly that these are two examples of the incense that the merchants sold. You can indicate this your translation if that would be helpful to your readers. Alternate translation: “myrrh and frankincense and other kinds of incense”
18:13 r221 rc://*/ta/man/translate/figs-doublet σωμάτων, καὶ ψυχὰς ἀνθρώπων 1 In this context, the expressions **bodies** and **souls of men** mean the same thing. John is using the two terms together for emphasis. He is first stating how things look on the outside: The bodies of the slaves whom the merchants are trading appear to be just another physical cargo. But John is then stating the real truth: This traffic in slaves is a traffic in human souls. You could indicate this in your translation. Alternate translation: “slaves, that is, the souls of men”
18:13 r222 rc://*/ta/man/translate/figs-gendernotations ψυχὰς ἀνθρώπων 1 Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “human souls”
18:14 r223 rc://*/ta/man/translate/figs-apostrophe ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ἀπῆλθεν ἀπὸ σοῦ, καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπώλετο ἀπὸ σοῦ 1 As John relates this vision, here he addresses something that he knows cannot hear him, the city of Babylon in the vision, in order to show his readers in a strong way how he feels about it. If someone speaking your language would not do this, you could translate this as John speaking about Babylon rather than to Babylon. Alternate translation: “her autumn fruit, the desire of her soul, has gone away from her, and all the luxurious and the splendid has perished from her”
18:14 r224 rc://*/ta/man/translate/figs-possession ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς 1 In this possessive form, **fruit** is the object of **desire** rather than the result of **desire**. That is, this does not mean fruit that the soul’s desire has borne, but it means fruit that the soul desires to have. Alternate translation: “the autumn fruit that your soul desires to have”
18:14 a1aa rc://*/ta/man/translate/figs-metonymy ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ἀπῆλθεν 1 Here the term **soul** represents the whole person by association with the way that each person has a soul. Alternate translation: “the autumn fruit that you desired has gone away”
18:14 x3kl rc://*/ta/man/translate/figs-metonymy ἡ ὀπώρα 1 John is referring to ripe fruit by association with the way fruit ripens in the **autumn**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “ripe fruit”
18:14 r225 rc://*/ta/man/translate/figs-metaphor ἡ ὀπώρα & ἀπῆλθεν 1 John is using **autumn fruit** to represent the rich pleasures that Babylon desired. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “rich pleasures … have gone away”
18:14 r226 rc://*/ta/man/translate/figs-parallelism πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπώλετο ἀπὸ σοῦ, καὶ οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “all the luxurious and the splendid has perished from you forever”
18:14 r227 rc://*/ta/man/translate/figs-nominaladj πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ 1 John is using the adjectives **luxurious** and **splendid** as nouns to mean certain kinds of goods. Your language may use adjectives in the same way. If not, you could translate this phrase with an equivalent one. Alternate translation: “all the luxurious and splendid goods” or “everything that is luxurious and splendid”
18:14 r228 rc://*/ta/man/translate/figs-doublet πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ 1 The terms **luxurious** and **splendid** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “all the very luxurious goods”
18:14 p7f7 rc://*/ta/man/translate/figs-idiom οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν 1 Here the expression **will not be found** means “will not be able to be found” or “will not be there.” Alternate translation: “they will not be there any longer”
18:14 t9qa rc://*/ta/man/translate/figs-doublenegatives οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν 1 The merchants are actually using a double negative here, “they will not be found at all no longer.” The second negative does not cancel the first to create a positive meaning. If for emphasis your language uses double negatives that do not cancel one another, it would be appropriate to use that construction here in your translation.
18:14 z9rv rc://*/ta/man/translate/figs-activepassive οὐ μὴ αὐτὰ εὑρήσουσιν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “certainly no one will find them”
18:15 s4iq rc://*/ta/man/translate/figs-metonymy διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς 1 See how you translated this same expression in [18:10](../18/10.md). Alternate translation: “because they are afraid of the fire that is tormenting her”
18:15 ii7v rc://*/ta/man/translate/figs-doublet κλαίοντες καὶ πενθοῦντες 1 The terms **weeping** and **mourning** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “weeping bitterly”
18:16 i7ip rc://*/ta/man/translate/figs-metaphor ἡ περιβεβλημένη βύσσινον, καὶ πορφυροῦν, καὶ κόκκινον, καὶ κεχρυσωμένη ἐν χρυσίῳ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίτῃ 1 The merchants are speaking as if the city of Babylon had literally been **dressed** in expensive clothing and **adorned** with jewels. They mean that the people of the city lived in luxury. Even if your language does not ordinarily use figures of speech, you may wish to preserve this figure of speech in your translation so that your readers can see how the merchants were speaking about Babylon. One way to do that would be to translate it as a simile, as UST does.
18:16 nji6 rc://*/ta/man/translate/figs-activepassive ἡ περιβεβλημένη βύσσινον, καὶ πορφυροῦν, καὶ κόκκινον, καὶ κεχρυσωμένη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that dressed in fine linen and purple and scarlet and adorned herself”
18:16 i5uy rc://*/ta/man/translate/translate-unknown βύσσινον, καὶ πορφυροῦν, καὶ κόκκινον & χρυσίῳ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίτῃ 1 See how you translated each of these terms in [18:12](../18/12.md).
18:17 r229 rc://*/ta/man/translate/figs-activepassive ἠρημώθη ὁ τοσοῦτος πλοῦτος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has destroyed so much wealth”
18:17 r230 rc://*/ta/man/translate/translate-unknown κυβερνήτης 1 The word **shipmaster** refers to a particular member of a ship’s crew. In this context, this could mean: (1) the captain of a ship. Alternate translation, as in UST: “ship captain” (2) the person who steers a ship. Alternate translation: “navigator”
18:17 ap3v rc://*/ta/man/translate/figs-idiom ὅσοι τὴν θάλασσαν ἐργάζονται 1 John is using this general expression to mean anyone else who, like the previous three kinds of people he mentions in this verse, earns a living from the sea in some way. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as many others as earn their living from the sea”
18:18 r231 rc://*/ta/man/translate/figs-metonymy τὸν καπνὸν τῆς πυρώσεως αὐτῆς 1 See how you translated the same expression in [18:9](../18/09.md). Alternate translation: “the smoke from the fire that is burning her”
18:18 v7qe rc://*/ta/man/translate/figs-rquestion τίς ὁμοία τῇ πόλει τῇ μεγάλῃ? 1 The sea workers are using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Nothing is like the great city!”
18:18 r232 rc://*/ta/man/translate/figs-explicit τίς 1 By **What**, the sea workers implicitly mean “What city.” You can say this explicitly in your translation if that would be helpful to your readers. Alternate translation: “What city” or, in an exclamation, “No other city”
18:19 r233 rc://*/ta/man/translate/translate-symaction ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν 1 The sea workers **threw dust on their heads** as a symbolic action to show how distressed they were that Babylon had been destroyed. If this would not be clear to your readers, you could explain the significance of this action. Alternate translation: “they threw dust on their heads to show how distressed they were”
18:19 r234 rc://*/ta/man/translate/figs-doublet κλαίοντες καὶ πενθοῦντες 1 The terms **weeping** and **mourning** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “weeping bitterly”
18:19 r235 rc://*/ta/man/translate/figs-explicitinfo τὰ πλοῖα ἐν τῇ θαλάσσῃ 1 It might seem that the expression **ships in the sea** contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “ships”
18:19 r236 rc://*/ta/man/translate/figs-activepassive ἠρημώθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has destroyed her”
18:20 r237 rc://*/ta/man/translate/figs-quotemarks εὐφραίνου 1 The sea workers finish speaking at the end of verse 19. Someone else begins speaking here. It would be appropriate to show this in your translation by using whatever punctuation or convention your language uses to show the end of one quotation and the beginning of another.
18:20 r238 rc://*/ta/man/translate/figs-explicit εὐφραίνου 1 In this verse, someone breaks into John’s narrative of his vision to speak directly to the audience in heaven and on earth. ULT puts the verse in parentheses to show this. There may be a comparable convention in your language that you can use in your translation. You can also state explicitly who is speaking, as UST does. That speaker could be: (1) the voice from heaven that spoke in [18:4–8](../18/04.md) or another voice from heaven. (2) Jesus, as in [16:15](../16/15.md). (3) John himself.
18:20 r239 rc://*/ta/man/translate/figs-yousingular εὐφραίνου 1 The implied “you” in the imperative **Rejoice** is singular here because this imperative addresses **heaven**. The pronoun **you** is plural because it addresses the **saints and apostles and prophets**. So use a singular imperative and a plural pronoun in your translation if your language marks that distinction.
18:20 r240 rc://*/ta/man/translate/figs-metonymy οὐρανέ 1 The speaker is referring to everyone who lives in heaven by association with **heaven** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “all of you who live in heaven”
18:20 ld6c rc://*/ta/man/translate/figs-abstractnouns ἔκρινεν ὁ Θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “God has judged her for what she did to you”
18:20 r241 rc://*/ta/man/translate/writing-poetry ἔκρινεν ὁ Θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς 1 The speaker is using a construction in which a verb and its object come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have its own way of describing this. Alternate translation: “she deserved to be judged for what she did to you, and God has indeed judged her”
18:21 r242 rc://*/ta/man/translate/figs-simile λίθον ὡς μύλινον μέγαν 1 The point of this comparison is that the **stone** that the **angel took up** was very large and heavy and so it made a tremendous, dramatic splash when it hit the **sea**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “a stone that was very large and heavy like a great millstone”
18:21 el4e rc://*/ta/man/translate/translate-unknown μύλινον 1 A **millstone** is a large, flat, round stone that people use to crush kernels of grain against a second **millstone**, processing the grain into food for humans. If your readers would not be familiar with what a millstone is, in your translation you could use the name of a comparable object in your culture or you could use a general expression.
18:21 kwsy rc://*/ta/man/translate/figs-activepassive οὕτως ὁρμήματι βληθήσεται Βαβυλὼν ἡ μεγάλη πόλις 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God will throw down Babylon, the great city”
18:21 dlp4 rc://*/ta/man/translate/figs-metaphor οὕτως ὁρμήματι βληθήσεται Βαβυλὼν ἡ μεγάλη πόλις 1 The angel is speaking as if Babylon will literally be **thrown down** as if from a height. He means that the city will be completely destroyed. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God will completely destroy Babylon, the great city”
18:21 r243 rc://*/ta/man/translate/figs-abstractnouns ὁρμήματι 1 If your language does not use an abstract noun for the idea of **violence**, you could express the same idea in another way. Alternate translation: “violently”
18:21 r244 rc://*/ta/man/translate/figs-activepassive οὐ μὴ εὑρεθῇ ἔτι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at all will see her anymore”
18:22 j6aq rc://*/ta/man/translate/figs-activepassive καὶ φωνὴ κιθαρῳδῶν, καὶ μουσικῶν, καὶ αὐλητῶν, καὶ σαλπιστῶν, οὐ μὴ ἀκουσθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and no one at all will hear the sound of harpists and musicians and flutists and trumpeters”
18:22 da3h rc://*/ta/man/translate/figs-apostrophe ἐν σοὶ & ἐν σοὶ & ἐν σοὶ 1 The angel is speaking directly to the city of Babylon even though he knows that the city cannot hear him. He is doing this to show in a very strong way to the people who can hear them, probably “heaven” and the “saints and apostles and prophets” from verse 20, how he feels about what is happening to Babylon. If someone speaking your language would not do this, you could translate this as the angel speaking about Babylon rather than to Babylon. Alternate translation: “in her … in her … in her”
18:22 r246 rc://*/ta/man/translate/figs-activepassive πᾶς τεχνίτης οὐ μὴ εὑρεθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at all will find a craftsman”
18:22 cu19 rc://*/ta/man/translate/figs-idiom πᾶς τεχνίτης οὐ & εὑρεθῇ 1 Here the expression **will not be found** means “will not be able to be found” or “will not be there.” Alternate translation: “no craftsman will be there”
18:22 r247 rc://*/ta/man/translate/figs-activepassive φωνὴ μύλου οὐ μὴ ἀκουσθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at will will hear the sound of a mill”
18:23 r248 rc://*/ta/man/translate/figs-apostrophe ἐν σοὶ & ἐν σοὶ 1 As in verse 22, for emphasis the angel is speaking directly to the city of Babylon even though he knows that the city cannot hear him. If someone speaking your language would not do this, you could translate this as the angel speaking about Babylon rather than to Babylon. Alternate translation: “in her … in her”
18:23 d67i rc://*/ta/man/translate/figs-activepassive φωνὴ νυμφίου καὶ νύμφης οὐ μὴ ἀκουσθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at all will hear the voice of a bridegroom and a bride”
18:23 r508 rc://*/ta/man/translate/grammar-collectivenouns φωνὴ 1 Since the angel is referring to two people, it might be more natural in your language to use the plural form of **voice** or the dual form if your language marks that distinction. Alternate translation: “the voices”
18:23 j3iy rc://*/ta/man/translate/figs-activepassive ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you deceived all the nations by your sorcery”
18:23 r249 rc://*/ta/man/translate/figs-metaphor ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη 1 The angel is speaking as if these Babylon had literally used **sorcery** to deceive the nations. He likely means that Babylon made living in excessive luxury seem attractive and acceptable. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you influenced all the nations to try to live in luxury”
18:23 r250 rc://*/ta/man/translate/figs-hyperbole πάντα τὰ ἔθνη 1 The angel says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “nations throughout the world”
18:24 r251 rc://*/ta/man/translate/figs-idiom εὑρέθη 1 Here the expression **was found** means “could be found” or “was there.” Alternate translation: “was”
18:24 r252 rc://*/ta/man/translate/figs-explicit ἐν αὐτῇ αἷμα & εὑρέθη προφητῶν 1 The implication is that this **blood** is evidence that Babylon is guilty of killing the **prophets and saints**. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “she was clearly guilty of killing prophets”
18:24 r253 rc://*/ta/man/translate/figs-hyperbole πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς 1 This could mean: (1) that the angel is saying **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “of ones having been slain throughout the earth” (2) that the angel is using a passive verbal form (See: next note) to refer to all the other **ones**, besides **prophets** and **saints**, whom Babylon slew. Alternate translation: “of all the other ones she slew on the earth”
18:24 btz5 rc://*/ta/man/translate/figs-activepassive πάντων τῶν ἐσφαγμένων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of all the ones she slew”
19:intro h785 0 # Revelation 19 General Notes\n\n## Structure and Formatting\n\n- Verses 1–4 conclude the topic of the destruction of Babylon.\n- Verses 5–10 introduce the topic of the wedding of the Lamb.\n- Verses 11–21 describe the destruction of the beast and the false prophet.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 1-8.\n\n## Special Concepts in this Chapter\n\n### Songs\n\nThe book of Revelation often describes heaven as a place where people sing. They worship God with songs. This illustrates that heaven is a place where God is always worshiped. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Wedding celebration\n\nThe wedding celebration or feast is an important image in Scripture. Jewish culture often pictured paradise, or life with God after death, as a feast. Here, the wedding feast is for the Lamb, who is Jesus, and his bride, meaning all his people.\n\n## Translation Issues in this Chapter\n\n### “Hallelujah”\n\nThe word **Hallelujah** occurs in verses 1, 3, 4, and 6. This is a Hebrew word that John spells out using Greek letters so that his readers will know how it sounds. The word is a plural imperative that means, “Praise Yahweh!” In your translation, you could spell this word the way it sounds in your language, or you could translate its meaning by using a phrase such as, “Praise God.” (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### “us/our”\n\nIn verses 1, 5, and 6, speakers say “our,” and in verse 7 a speaker says “us.” In each case the speaker is referring to himself and to his addressees, so use the inclusive form of those words in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]])
19:1 r258 rc://*/ta/man/translate/figs-abstractnouns ἡ σωτηρία, καὶ ἡ δόξα, καὶ ἡ δύναμις, τοῦ Θεοῦ ἡμῶν 1 If your language does not use abstract nouns for the ideas of **salvation**, **glory**, and **power**, you could express the same ideas in another way. Alternate translation: “Worship God as the one who saves us and who is glorious and powerful”
19:1 r259 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 As the General Notes to this chapter discuss, here and throughout the chapter it would be appropriate to use the inclusive form of **our** and “us” in your translation if your language marks that distinction.
19:2 r509 rc://*/ta/man/translate/figs-doublet ἀληθιναὶ καὶ δίκαιαι 1 The terms **true** and **righteous** mean similar things. John may be using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely righteous”
19:2 d9j7 rc://*/ta/man/translate/figs-metonymy τὸ αἷμα 1 John is referring to the death of God’s **servants** by association with the **blood* that they shed when they were killed. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the death”
19:2 cj3t rc://*/ta/man/translate/figs-synecdoche τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς 1 John is using one part of the **great prostitute**, her **hand**, to represent all of her in the act of killing or shedding the **blood** of God’s **servants**. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “of his servants, whom she killed”
19:3 r510 rc://*/ta/man/translate/figs-nominaladj δεύτερον 1 John is using the adjective **second** as a noun to mean a certain time. ULT adds the word **time** to show that. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “again”
19:3 zy6e rc://*/ta/man/translate/figs-metonymy ὁ καπνὸς αὐτῆς 1 See how you translated the similar expression in [18:9](../18/09.md). Alternate translation: “the smoke from the fire that is burning her”
19:3 r511 rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
19:4 r512 rc://*/ta/man/translate/translate-symaction ἔπεσαν & καὶ προσεκύνησαν τῷ Θεῷ 1 Be sure that it is clear in your translation that the **elders** and **living creatures** did not fall down accidentally. Rather, bowing or lying down in front of God was a sign of humility and respect. Alternate translation: “bowed down in front of God to worship him”
19:5 r480 rc://*/ta/man/translate/figs-123person πάντες οἱ δοῦλοι αὐτοῦ, καὶ οἱ φοβούμενοι αὐτόν 1 The voice is actually not speaking in the third person about the people whom he wants to **Praise … God**. The voice is using a vocative form. However, if your language does not have a vocative form and it might appear as if the voice is using the third person for people whom he is addressing, you could use the second person in your translation. Alternate translation: “you his servants and you who fear him”
19:5 cck3 rc://*/ta/man/translate/figs-idiom οἱ φοβούμενοι αὐτόν 1 In this context, the word **fearing** does not mean to be afraid but to show respect and reverence. Alternate translation: “the ones who revere him” or “you who revere him”
19:5 r481 rc://*/ta/man/translate/figs-metaphor οἱ μικροὶ καὶ οἱ μεγάλοι 1 The voice is speaking as if unimportant people were literally **small** and as if important people were literally large or **great**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the unimportant and the important”
19:5 rr23 rc://*/ta/man/translate/figs-nominaladj οἱ μικροὶ καὶ οἱ μεγάλοι 1 The voice is using the adjectives **small** and **great** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “both unimportant people and important people”
19:5 qdb3 rc://*/ta/man/translate/figs-merism οἱ μικροὶ καὶ οἱ μεγάλοι 1 The voice is using two extremes of people, **small** and **great**, to mean them and everyone in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “whatever your status”
19:6 kq7n rc://*/ta/man/translate/figs-simile ὡς φωνὴν ὄχλου πολλοῦ, καὶ ὡς φωνὴν ὑδάτων πολλῶν, καὶ ὡς φωνὴν βροντῶν ἰσχυρῶν 1 The point of this comparison is that the **sound** was very loud. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “a sound that was very loud, like the sound of a great crowd or many waters or powerful thunder”
19:6 r482 rc://*/ta/man/translate/figs-idiom ὑδάτων πολλῶν 1 By **many waters**, John could mean a loud waterfall or raging floodwaters. See how you translated the similar expression in [1:15](../01/15.md). Alternate translation: “of a waterfall” or “of raging floodwaters”
19:6 r483 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 The person speaking here is likely continuing to address those who serve and fear God. So by **our**, the speaker means himself and them, so use the inclusive form of that word in your translation if your language marks that distinction.
19:7 r484 rc://*/ta/man/translate/figs-doublet χαίρωμεν καὶ ἀγαλλιῶμεν 1 The terms **rejoice** and **exult** mean similar things. The sound is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Let us rejoice greatly”
19:7 m5av rc://*/ta/man/translate/figs-idiom δῶμεν τὴν δόξαν αὐτῷ 1 The expression **give glory to him** does not mean that God lacks glory in any way or that people have glory that they can give to God. It means to honor God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “honor him”
19:7 j6d7 rc://*/ta/man/translate/figs-idiom ἦλθεν ὁ γάμος τοῦ Ἀρνίου 1 If you would not speak in your language of an event as if it **has come**, you could express this in the way that is most natural in your language. Alternate translation: “it is time for the wedding of the Lamb”
19:8 oz7x rc://*/ta/man/translate/figs-activepassive ἐδόθη αὐτῇ ἵνα περιβάληται 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who has done the action, the context suggests that it was God. Alternate translation: “God has granted to her that she might dress”
19:8 r485 rc://*/ta/man/translate/writing-background τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν 1 Here John provides some background information about the symbolism in his vision in order to help his readers understand what he is describing. ULT shows that this is background information by putting it in parentheses. This information is helpful for understanding the symbolic significance of **fine linen** and for understanding the symbolism of the book generally. See what you did with the similar background information in [1:20](../01/20.md). Alternate translation: “The bride in my vision dressed in fine linen because that bright, clean fabric symbolically represents the righteous acts of the saints”
19:9 ayc4 rc://*/ta/man/translate/writing-pronouns λέγει 1 The pronoun **he** probably refers to the same angel who began to speak to John in [17:1](../17/01.md). It may be helpful to clarify this for your readers. Alternate translation: “The angel who told me he would show me the judgment of the great prostitute said”
19:9 r486 rc://*/ta/man/translate/figs-quotesinquotes γράψον, μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ Ἀρνίου κεκλημένοι 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Write that the ones having been invited to the wedding supper of the Lamb are blessed”
19:9 l72p rc://*/ta/man/translate/figs-activepassive οἱ & κεκλημένοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “the ones whom God has called”
19:9 r487 rc://*/ta/man/translate/figs-metonymy οὗτοι οἱ λόγοι ἀληθινοὶ εἰσιν τοῦ Θεοῦ 1 The angel is using the term **words** to mean the saying that he told John to **Write** by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This is something that God has truly said”
19:10 uq6h rc://*/ta/man/translate/translate-symaction ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ 1 Be sure that it is clear in your translation that John did not fall down accidentally. Rather, bowing or lying down in front of this angel was a sign of humility and respect. Alternate translation: “I bowed down at his feet” or “I bowed down to the ground in front of him”
19:10 r488 rc://*/ta/man/translate/figs-ellipsis ὅρα μή 1 The angel is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “See that you do not do that”
19:10 r489 rc://*/ta/man/translate/figs-metonymy ὅρα μή 1 The angel is using the term **See** to mean by association that John should give careful attention to what he is doing. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “Watch out! Do not do that!” or “Be careful not to do that”
19:10 i2yq rc://*/ta/man/translate/figs-metaphor τῶν ἀδελφῶν σου 1 The angel is using the term **brothers** figuratively to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow believers”
19:10 r475 rc://*/ta/man/translate/figs-gendernotations τῶν ἀδελφῶν σου 1 Although the term **brothers** is masculine, here the word has a generic sense that includes both men and women. If you wish to retain the figurative expression in your translation, you could word it in a way that is clearly inclusive of both men and women. Alternate translation: “your brothers and sisters”
19:10 r490 rc://*/ta/man/translate/figs-abstractnouns τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “who testify to their faith in Jesus”
19:10 r491 rc://*/ta/man/translate/figs-possession τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ 1 In this possessive form, **Jesus** is the object rather than the subject of **testimony**. That is, this does not mean testimony that Jesus himself gives; it means testimony that believers give about their faith in Jesus. Alternate translation: “who testify to their faith in Jesus”
19:10 rku2 rc://*/ta/man/translate/figs-personification ἡ & μαρτυρία Ἰησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας 1 The angel is speaking of **prophecy** as if it were a living thing that had a **spirit**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the impulse to testify to Jesus is what inspires prophecy”
19:11 m1qn rc://*/ta/man/translate/figs-metonymy εἶδον τὸν οὐρανὸν ἠνεῳγμένον 1 When John says that **heaven** had been opened, he likely means by association that in his vision, God created some opening that allowed him to see into heaven. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “God allowed me to look into heaven”
19:11 r492 rc://*/ta/man/translate/figs-activepassive τὸν οὐρανὸν ἠνεῳγμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “that God had opened heaven”
19:11 r493 rc://*/ta/man/translate/figs-activepassive ὁ καθήμενος ἐπ’ αὐτὸν, Πιστὸς καλούμενος καὶ Ἀληθινός 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom people call Faithful and True riding on it”
19:11 r494 rc://*/ta/man/translate/translate-names ὁ καθήμενος ἐπ’ αὐτὸν, Πιστὸς καλούμενος καὶ Ἀληθινός 1 This could mean: (1) that **Faithful** and **True** are two names by which people call Jesus. Alternate translation: “the one riding on it, two of whose names are Faithful and True” (2) that “faithful” and “true” are two qualities that people ascribe to Jesus. Alternate translation: “the one riding on it, whom people acknowledge to be faithful and true”
19:11 r495 rc://*/ta/man/translate/figs-doublet Πιστὸς & καὶ Ἀληθινός 1 The terms **Faithful** and **True** mean similar things. John is mentioning the two names together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Supremely Faithful” or “Entirely True”
19:11 lp9a rc://*/ta/man/translate/figs-abstractnouns ἐν δικαιοσύνῃ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “righteously”
19:12 p9ak rc://*/ta/man/translate/figs-metaphor οἱ δὲ ὀφθαλμοὶ αὐτοῦ φλὸξ πυρός 1 John is speaking as if the **eyes** of the one riding on the white horse were actually a **flame of fire**. This is something that could be taken literally within the world of the vision, but it is more likely that John means this as a comparison, as in [1:14](../01/14.md) and [2:18](../02/18.md). In that case, the point of the comparison would be that Jesus has eyes that are so bright and lively that they resemble a burning flame. See how you translated this earlier in the book. Alternate translation: “whose eyes also glow like a flame of fire”
19:12 r496 rc://*/ta/man/translate/figs-explicitinfo φλὸξ πυρός 1 It might seem that the expression **a flame of fire** contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “flames”
19:12 yhr7 rc://*/ta/man/translate/figs-activepassive γεγραμμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “in writing”
19:12 kk9x rc://*/ta/man/translate/grammar-connect-exceptions ὃ οὐδεὶς οἶδεν, εἰ μὴ αὐτός 1 If it would appear in your language that John was contradicting himself by saying that **no one** knows this **name** and then saying that someone does know this name, you could reword this to avoid using an exception clause. Alternate translation: “that only he knows”
19:12 r497 rc://*/ta/man/translate/figs-metonymy ὃ οὐδεὶς οἶδεν, εἰ μὴ αὐτός 1 It may be helpful to begin a new sentence here. This could mean: (1) that no one except Jesus **knows** the meaning of the **name**. Alternate translation: “Only he knows the meaning of that name” (2) that no one except Jesus **knows** what the **name** is. Alternate translation: “Only he knows what that name is”
19:13 vny3 rc://*/ta/man/translate/figs-activepassive περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “wearing a robe that he had dipped in blood”
19:13 r498 rc://*/ta/man/translate/figs-explicitinfo κέκληται τὸ ὄνομα αὐτοῦ 1 It might seem that the expression **his name is called** contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “his name is” or “he is called”
19:13 p7ts rc://*/ta/man/translate/figs-activepassive κέκληται τὸ ὄνομα αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people call him”
19:14 r499 rc://*/ta/man/translate/figs-activepassive ἐνδεδυμένοι βύσσινον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “wearing fine linen”
19:15 m9yn rc://*/ta/man/translate/writing-symlanguage ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα 1 Be sure it is clear in your translation, here and for the similar expression in verse 21, that this means that the blade of the **sword** was sticking out of **his mouth**. The sword itself was not in motion. See how you translated the similar phrase in [1:16](../01/16.md).
19:15 uq4z rc://*/ta/man/translate/figs-metonymy ἐν ῥάβδῳ σιδηρᾷ 1 See how you translated the similar phrase in [2:27](../02/27.md) and [12:5](../12/05.md). Alternate translation: “with great strength” or “with irresistible power”
19:15 nb4y rc://*/ta/man/translate/figs-metonymy αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου 1 John is referring to the grapes in the winepress by association with the **winepress** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “he tramples the grapes in the winepress to make the wine”
19:15 r500 rc://*/ta/man/translate/figs-doublet τοῦ θυμοῦ τῆς ὀργῆς 1 The terms **wrath** and **fury** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “of the great wrath”
19:16 a61a rc://*/ta/man/translate/figs-activepassive ἔχει & ὄνομα γεγραμμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he has written a name”
19:16 r501 rc://*/ta/man/translate/figs-hendiadys ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ 1 This phrase expresses a single idea by using two phrases connected with **and**. The phrase **on his thigh** tells where **on his robe** this name is written. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “on his robe at his thigh”
19:17 r502 rc://*/ta/man/translate/figs-metonymy ἐν τῷ ἡλίῳ 1 John is referring to the light of the sun by association with **the sun** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “in bright sunlight”
19:17 r503 rc://*/ta/man/translate/figs-activepassive συνάχθητε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gather together”
19:18 r504 rc://*/ta/man/translate/translate-unknown χιλιάρχων 1 The word **chiliarchs** describes officers in the Roman army who were in charge of groups of 1,000 soldiers. Alternate translation: “commanders”
19:18 r260 rc://*/ta/man/translate/figs-nominaladj ἰσχυρῶν & ἐλευθέρων & μικρῶν & μεγάλων 1 John is using these adjectives as nouns to mean a certain kinds of persons. Your language may use adjectives in the same way. (All of these adjectives are plural.) If not, you could translate these words with equivalent phrases. Alternate translation: “of mighty people … of free people … of small people … of great people”
19:18 khs9 rc://*/ta/man/translate/figs-merism πάντων, ἐλευθέρων τε καὶ δούλων, καὶ μικρῶν καὶ μεγάλων 1 John is using two extremes of status, whether people are **free** or **slaves**, to mean people across the entire range of status. John is using two extremes of importance, whether people are **small** or **great**, to mean people across the entire range of importance. If it would be helpful in your language, you could use equivalent expressions or plain language. Alternate translation: “of all people, no matter what their status and no matter what their importance”
19:18 r261 rc://*/ta/man/translate/figs-parallelism πάντων, ἐλευθέρων τε καὶ δούλων, καὶ μικρῶν καὶ μεγάλων 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “of people of every different kind”
19:18 r262 rc://*/ta/man/translate/figs-metaphor μικρῶν καὶ μεγάλων 1 John is speaking as if unimportant people were literally **small** and as if important people were literally large or **great**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “of the unimportant and of the important” or “of unimportant people and of important people”
19:19 r263 rc://*/ta/man/translate/figs-activepassive εἶδον τὸ θηρίον, καὶ τοὺς βασιλεῖς τῆς γῆς, καὶ τὰ στρατεύματα αὐτῶν, συνηγμένα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “I saw that the beast and the kings of the earth and their armies had gathered”
19:20 q83v rc://*/ta/man/translate/figs-activepassive ἐπιάσθη τὸ θηρίον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the army of the one sitting on the horse captured the beast”
19:20 r264 rc://*/ta/man/translate/figs-metaphor ἐνώπιον αὐτοῦ 1 Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in his presence”
19:20 ht8g rc://*/ta/man/translate/figs-activepassive ἐβλήθησαν οἱ δύο 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one riding on the horse threw the two”
19:20 r265 rc://*/ta/man/translate/figs-nominaladj οἱ δύο 1 John is using the adjective **two** as a noun to mean two particular beings. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “The beast and the false prophet”
19:21 h6ea rc://*/ta/man/translate/figs-activepassive οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου, τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one sitting on the horse killed the rest with the sword coming out from his mouth”
19:21 r266 rc://*/ta/man/translate/figs-explicit οἱ λοιποὶ 1 By **the rest**, John implicitly means the rest of the beast’s soldiers. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “the rest of the beast’s soldiers”
19:21 r267 rc://*/ta/man/translate/figs-activepassive ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gorged themselves on their flesh”
20:intro c7eh 0 # Revelation 20 General Notes\n\n## Special Concepts in this Chapter\n\n### The thousand-year reign of Christ\n\nIn this chapter, Jesus is said to reign for a thousand years, at the same time when Satan is bound. Some scholars believe that this refers to a future period of time, while others believe that it refers to Jesus reigning now from heaven. It is not necessary to decide between these options in order to translate this passage accurately. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n### Final rebellion\n\nThis chapter also describes what happens after the thousand years. At that time, Satan and many people will attempt to rebel against Jesus. This will result in God’s ultimate and final victory over sin and evil. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/eternity]])\n\n### Great white throne\n\nThis chapter ends with a vision of God sitting on a “great white throne” and judging all the people who have ever lived. God separates people who believe in Jesus from those who do not believe in him. (See: [[rc://*/tw/dict/bible/kt/judge]] and [[rc://*/tw/dict/bible/kt/heaven]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n## Important Figures of Speech in this Chapter\n\n### The Book of Life\n\nThis symbolically represents eternal life. Those possessing eternal life are said to have their names written in this Book of Life. However, since this is something that John actually saw in his vision, it would be appropriate to preserve this image in your translation. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Hades and the lake of fire\n\nThese appear to be two distinct places. Hades appears to be the place where souls go after physical death, while the lake of fire appears to be the place where people experience spiritual death. The translator should be careful to choose appropriate language to describe each place, showing that these are not both the same place. (See: [[rc://*/tw/dict/bible/kt/hell]])
20:2 r269 rc://*/ta/man/translate/figs-explicit τὸν ὄφιν τὸν ἀρχαῖον, ὅς ἐστιν Διάβολος καὶ ὁ Σατανᾶς 1 John assumes that his readers will understand that the phrase **the ancient serpent** is an allusion to the way **the devil** appeared in the form of a serpent to Adam and Eve in the Garden of Eden, as [Genesis 3:1–15](../gen/03/01.md) describes. You can indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “who appeared in the form of a serpent to Adam and Eve in the Garden of Eden, who is the devil and Satan”
20:2 r270 rc://*/ta/man/translate/figs-infostructure τὸν ὄφιν τὸν ἀρχαῖον, ὅς ἐστιν Διάβολος καὶ ὁ Σατανᾶς 1 It may be easier for your readers to recognize the allusion that John is making if you put the information that the dragon represents **the devil and Satan** before the information that this is also **the ancient serpent**. Alternate translation: “who is the devil and Satan, who appeared in the form of a serpent to Adam and Eve in the Garden of Eden”
20:2 r271 rc://*/ta/man/translate/figs-doublet Διάβολος καὶ ὁ Σατανᾶς 1 The word **devil** and the name **Satan** refer to the same person. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the devil himself”
20:3 r272 rc://*/ta/man/translate/figs-activepassive ἄχρι τελεσθῇ τὰ χίλια ἔτη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “until the thousand years had ended”
20:3 y9xd rc://*/ta/man/translate/figs-activepassive δεῖ αὐτὸν λυθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, the context suggests that it may be the angel who has “the key to the abyss,” as [20:1](../20/01.md) describes. Alternate translation: “God will command the angel to release him”
20:4 r273 rc://*/ta/man/translate/writing-pronouns ἐκάθισαν ἐπ’ αὐτούς, καὶ κρίμα ἐδόθη αὐτοῖς, 1 The pronouns **they** and **them** refer to people whom John describes in the rest of the verse. It may be helpful to clarify this for your readers. Alternate translation: “and these are the ones who sat on them and to whom judgment was given:”
20:4 qzt1 rc://*/ta/man/translate/figs-activepassive κρίμα ἐδόθη αὐτοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God gave judgment to them”
20:4 r274 rc://*/ta/man/translate/figs-abstractnouns κρίμα ἐδόθη αὐτοῖς 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “God gave them authority to judge”
20:4 u3u8 rc://*/ta/man/translate/figs-activepassive τῶν πεπελεκισμένων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of the ones whom the Roman government had beheaded”
20:4 tut2 rc://*/ta/man/translate/figs-parallelism διὰ τὴν μαρτυρίαν Ἰησοῦ, καὶ διὰ τὸν λόγον τοῦ Θεοῦ 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “for proclaiming the message from God about Jesus”
20:4 r275 rc://*/ta/man/translate/figs-possession τὴν μαρτυρίαν Ἰησοῦ 1 In this possessive form, **Jesus** is the object rather than the subject of **testimony**. That is, this does not mean testimony that Jesus gives; it means testimony that people give about their faith in Jesus. Alternate translation: “testifying to Jesus”
20:4 xz5l rc://*/ta/man/translate/figs-metonymy τὸν λόγον τοῦ Θεοῦ 1 John is using the term **word** to mean the message that these believers had shared by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “sharing the message from God”
20:4 r276 rc://*/ta/man/translate/grammar-collectivenouns ἐπὶ τὸ μέτωπον, καὶ ἐπὶ τὴν χεῖρα αὐτῶν 1 In this verse, the words **forehead** and **hand** are singular in form, but they refer to all of them as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “on their foreheads or on their hands”
20:5 r277 rc://*/ta/man/translate/writing-background οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν, ἄχρι τελεσθῇ τὰ χίλια ἔτη 1 With this sentence, John is providing background information that will help readers understand what happens next in the story. ULT puts the sentence in parentheses to show that. In your translation, present this information in a way that would be natural in your own language and culture.
20:5 r278 οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν, ἄχρι τελεσθῇ τὰ χίλια ἔτη 1 It may be more natural in your language to state this positively. Alternate translation: “The rest of the dead only lived again once the thousand years had ended”
20:5 cw4j rc://*/ta/man/translate/figs-nominaladj τῶν νεκρῶν 1 John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the people who had died”
20:5 e1pm rc://*/ta/man/translate/figs-activepassive ἄχρι τελεσθῇ τὰ χίλια ἔτη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “until the thousand years had ended”
20:5 r279 rc://*/ta/man/translate/translate-ordinal ἡ ἀνάστασις ἡ πρώτη 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “resurrection number one”
20:6 r280 rc://*/ta/man/translate/figs-genericnoun μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ 1 Here, **the one having a part in the first resurrection** does not refer to a specific person. It refers to anyone whom God restores to life at this time. Express this in the way that would be most natural in your language. Since John says **these** in the next sentence, it may be helpful to use a plural form in this sentence as well. Alternate translation: “Blessed and holy are all those who have a part in the first resurrection”
20:6 f3gz rc://*/ta/man/translate/figs-personification ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν 1 John is speaking of **the second death** as if it were a living thing which could have **power** over someone, that is, as if it could make someone do what it wanted that person to do. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “These people will not experience the second death”
20:6 v4z3 rc://*/ta/man/translate/translate-ordinal ὁ δεύτερος θάνατος 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “death number two”
20:7 r281 rc://*/ta/man/translate/figs-activepassive ὅταν τελεσθῇ τὰ χίλια ἔτη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “at the end of the thousand years”
20:7 y1vw rc://*/ta/man/translate/figs-activepassive λυθήσεται ὁ Σατανᾶς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. See how you translated the similar expression in [20:3](../20/03.md). Alternate translation: “God will command the angel who has the key to the abyss to release Satan”
20:8 r282 rc://*/ta/man/translate/figs-metaphor τὰ ἐν ταῖς τέσσαρσι γωνίαις τῆς γῆς 1 John is speaking as if the **earth** literally had **four corners**. He means the most distant places on the earth. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “at the most distant places on the earth”
20:8 r283 rc://*/ta/man/translate/figs-merism τὰ ἐν ταῖς τέσσαρσι γωνίαις τῆς γῆς 1 John is using the most distant places on the earth to mean those places and everything between them and his location. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “everywhere in the world”
20:8 r284 rc://*/ta/man/translate/translate-names τὸν Γὼγ καὶ Μαγώγ 1 The word **Gog** is the name of a ruler whom the prophet Ezekiel addresses in [Ezekiel 38:1–39:20](../ezk/38/01.md). The word **Magog** is the name of the land that he ruled.
20:8 r285 rc://*/ta/man/translate/figs-metaphor τὸν Γὼγ καὶ Μαγώγ 1 John is using the ruler named **Gog** and his land of **Magog** symbolically to represent the **nations** whom the devil will deceive. He means that these nations will form a great army together and attack the people of God, just as Ezekiel described Gog gathering a great coalition of peoples against Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “forming a great coalition of peoples”
20:8 r286 rc://*/ta/man/translate/figs-explicitinfo ὧν ὁ ἀριθμὸς αὐτῶν 1 It might seem that the expression **of whom their number** contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “whose number”
20:8 g429 rc://*/ta/man/translate/figs-simile ὡς ἡ ἄμμος τῆς θαλάσσης. 1 The point of this comparison is that the **number** of soldiers in this army will be very large, just as the number of grains of **sand** on the shore of the **sea** is very large. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “will be very large, like the number of grains of sand on the seashore”
20:9 r287 rc://*/ta/man/translate/figs-activepassive τὴν πόλιν τὴν ἠγαπημένην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation, as in UST: “the city that God loves”
20:9 f4t7 rc://*/ta/man/translate/figs-explicit τὴν πόλιν τὴν ἠγαπημένην 1 John assumes that his readers will understand that by **the beloved city** he means Jerusalem. You can use that name in your translation if that would be helpful to your readers. Alternate translation: “the city of Jerusalem”
20:9 jhq8 rc://*/ta/man/translate/figs-personification κατέβη πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν αὐτούς 1 John is speaking of this **fire** as if it were a living thing that **came down from heaven** and **devoured** this army by itself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God sent fire down from heaven, and it devoured them”
20:9 r288 rc://*/ta/man/translate/figs-metaphor κατέφαγεν αὐτούς 1 John is speaking as if this **fire** literally **devoured** or ate up the nations that attacked the **saints**. He means that the fire destroyed them completely. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “destroyed them completely”
20:10 pif3 rc://*/ta/man/translate/figs-activepassive ὁ διάβολος, ὁ πλανῶν αὐτοὺς, ἐβλήθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God threw the devil who was deceiving them”
20:10 r289 rc://*/ta/man/translate/figs-hendiadys τοῦ πυρὸς καὶ θείου 1 This phrase expresses a single idea by using two words connected with **and**. The word **fire** describes the state of the **sulfur**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “of fiery sulfur”
20:10 r290 rc://*/ta/man/translate/writing-pronouns αὐτοὺς 1 The pronoun **them** refers to the nations whom **the devil** deceived. It may be helpful to clarify this for your readers. Alternate translation: “the nations”
20:10 t5h2 rc://*/ta/man/translate/figs-activepassive βασανισθήσονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, the context suggests that it will be God. Alternate translation: “God will torment them”
20:10 r291 rc://*/ta/man/translate/figs-merism ἡμέρας καὶ νυκτὸς 1 John is using the two parts of a full day, **day** and **night**, to mean all the time. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “all the time”
20:10 r292 rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
20:11 r293 rc://*/ta/man/translate/figs-metonymy οὗ ἀπὸ τοῦ προσώπου 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “from whose presence”
20:11 r294 rc://*/ta/man/translate/figs-parallelism ἔφυγεν ἡ γῆ καὶ ὁ οὐρανός, καὶ τόπος οὐχ εὑρέθη αὐτοῖς 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “earth and heaven vanished entirely”
20:11 pm1z rc://*/ta/man/translate/figs-personification ἔφυγεν ἡ γῆ καὶ ὁ οὐρανός 1 John is speaking of **earth and heaven** as if they were living things that **fled**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “earth and heaven disappeared”
20:11 slhm rc://*/ta/man/translate/figs-activepassive τόπος οὐχ εὑρέθη αὐτοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one found a place for them”
20:11 r295 rc://*/ta/man/translate/figs-idiom τόπος οὐχ εὑρέθη αὐτοῖς 1 This expression means “no place could be found for them” or “they were no longer there.” Alternate translation: “they were no longer there”
20:12 r296 rc://*/ta/man/translate/figs-nominaladj τοὺς νεκρούς & οἱ νεκροὶ 1 John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the people who had died … the people who had died”
20:12 r297 rc://*/ta/man/translate/figs-metaphor καὶ μεγάλους καὶ τοὺς μικρούς 1 The voice is speaking as if important people were literally large or **great** and as if unimportant people were literally **small**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “both the important and the unimportant”
20:12 r298 rc://*/ta/man/translate/figs-nominaladj καὶ μεγάλους καὶ τοὺς μικρούς 1 The voice is using the adjectives **great** and **small** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “both important people and unimportant people”
20:12 r299 rc://*/ta/man/translate/figs-merism καὶ μεγάλους καὶ τοὺς μικρούς 1 The voice is using two kinds of people, **great** and **small**, to mean all kinds of people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “people of every status”
20:12 gap2 rc://*/ta/man/translate/figs-activepassive βιβλία ἠνοίχθησαν; καὶ ἄλλο βιβλίον ἠνεῴχθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God opened books, and God opened another book”
20:12 lt7k rc://*/ta/man/translate/figs-activepassive ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God judged the dead from the things he had written in the books”
20:12 r300 rc://*/ta/man/translate/figs-nominaladj τοὺς νεκρούς & οἱ νεκροὶ 1 John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the people who had died … the people who had died”
20:13 ea2h rc://*/ta/man/translate/figs-personification ἔδωκεν ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν αὐτῇ, καὶ ὁ θάνατος καὶ ὁ ᾍδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς 1 John is speaking of the **sea** and of **Death** and **Hades** as if these were living things that actively **gave up** the people who had died and who were in them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people who had died who were in the sea and in Death and Hades were not able to hide in those places”
20:13 r301 rc://*/ta/man/translate/figs-nominaladj τοὺς νεκροὺς τοὺς ἐν αὐτῇ & τοὺς νεκροὺς τοὺς ἐν αὐτοῖς 1 John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the people who had died who were in it … the people who had died who were in them”
20:13 r302 rc://*/ta/man/translate/figs-doublet ὁ θάνατος καὶ ὁ ᾍδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς 1 In this context, **Death** and **Hades** are two names for the same place. John is using the names together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the underworld gave up every single person who had died who was in it” or “not a single person who had died who was in the underworld was able to hide there”
20:13 bg4u rc://*/ta/man/translate/figs-activepassive ἐκρίθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God judged them”
20:14 lw6b rc://*/ta/man/translate/figs-activepassive ὁ θάνατος καὶ ὁ ᾍδης ἐβλήθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God threw Death and Hades”
20:14 r303 rc://*/ta/man/translate/figs-doublet ὁ θάνατος καὶ ὁ ᾍδης ἐβλήθησαν 1 In this context, **Death** and **Hades** are two names for the same place. John is using the names together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the entire underworld was thrown” or “God threw the entire underworld”
20:14 qv55 rc://*/ta/man/translate/translate-ordinal ὁ θάνατος ὁ δεύτερός 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “death number two”
20:15 c9pb rc://*/ta/man/translate/figs-activepassive καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that in each case it was God. Alternate translation: “if God did not find that he had written someone in the Book of Life, he threw him”
20:15 r304 rc://*/ta/man/translate/figs-metonymy τις 1 John is using the term **anyone** by association to mean “anyone’s name.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “anyone’s name” or “someone’s name”
21:intro pai8 0 # Revelation 21 General Notes\n\n## Structure and Formatting\n\nThis chapter gives a detailed picture of the new Jerusalem.\n\n## Special Concepts in this Chapter\n\n### Second death\n\nDeath is a type of separation. The first death is physically dying, when the soul is separated from the body. The second death is being eternally separated from God. (See: [[rc://*/tw/dict/bible/other/death]] and [[rc://*/tw/dict/bible/kt/soul]] and [[rc://*/tw/dict/bible/kt/eternity]])\n\n## Important Figures of Speech in this Chapter\n\n### Book of Life\n\nThis is a metaphor for eternal life. Those possessing eternal life are said to have their names written in this Book of Life. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### New heaven and new earth\n\nIt is unclear whether this is an entirely new heaven and earth or something remade out of the present heaven and earth. The same is also true of the new Jerusalem. It is possible that this will affect translation in some languages.\n\n### “her”\n\nPeople in this culture conventionally referred to cities by using feminine pronouns. John says “her” throughout his description of the new Jerusalem in order to mean that city. Your language may use a different gender, for example, you might say “it” and “its” instead of “her.” You could also use a noun and say “that city.” (See: [[rc://*/ta/man/translate/writing-pronouns]])\n\n### “every precious stone”\n\nIn verses 19 and 20, John lists the precious stones that were the foundations of the city. In some cases, it is not certain exactly which precious stones these names describe. When the reference of a name is uncertain, ULT spells out the name using English letters. If your readers would not be familiar with some of the precious stones listed here, or if you are not certain what stone a name describes, in your translation you can spell the names the way they sound in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]])
21:1 r305 rc://*/ta/man/translate/translate-ordinal ὁ & πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ 1 If your language does not use ordinal numbers, you could use cardinal numbers here or equivalent expressions. Alternate translation: “heaven number one and earth number one” or “the former heaven and the former earth”
21:1 r306 rc://*/ta/man/translate/figs-personification ἀπῆλθαν 1 John is speaking of **the first heaven and the first earth** as if they were living things that **had gone away** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “no longer existed”
21:2 r307 rc://*/ta/man/translate/figs-activepassive ἡτοιμασμένην ὡς νύμφην, κεκοσμημένην τῷ ἀνδρὶ αὐτῆς 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. It may be helpful to begin a new sentence here. Alternate translation: “God had prepared the city the way a bride adorns herself for her husband”
21:2 er4u rc://*/ta/man/translate/figs-simile ἡτοιμασμένην ὡς νύμφην, κεκοσμημένην τῷ ἀνδρὶ αὐτῆς 1 The point of this comparison is that the city looked beautiful, just as a bride makes herself beautiful to please her husband on their wedding day. If it would be helpful in your language, you could make this point explicitly. It may be helpful to begin a new sentence here. Alternate translation: “God had made the city beautiful, just as a bride makes herself beautiful for her husband on their wedding day”
21:3 hpt1 rc://*/ta/man/translate/figs-parallelism ἡ σκηνὴ τοῦ Θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ’ αὐτῶν 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “God will now tabernacle right in the midst of men”
21:3 r308 rc://*/ta/man/translate/writing-poetry ἡ σκηνὴ τοῦ Θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ’ αὐτῶν 1 John is using a noun and a verb from the same root together for emphasis. You may be able to do the same thing in your own language. Alternate translation: “The dwelling of God is with men, and he will dwell with them”
21:3 r309 rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
21:3 r468 rc://*/ta/man/translate/translate-textvariants αὐτὸς ὁ Θεὸς ἔσται μετ’ αὐτῶν 1 Some ancient manuscripts read, **God himself will be with them**. ULT follows that reading. Other ancient manuscripts add “as their God.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
21:4 w39g rc://*/ta/man/translate/figs-synecdoche ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν 1 By using one thing that a person might do to console another person, John is representing all that someone might do to console someone else. If it would be helpful in your language, you could name something that someone might do similarly in your culture, or you could state the meaning plainly. Alternate translation: “God will console them”
21:4 r310 rc://*/ta/man/translate/figs-ellipsis ὁ θάνατος οὐκ ἔσται ἔτι, οὔτε πένθος, οὔτε κραυγὴ, οὔτε πόνος 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “death will not be any longer, and grieving will not be any longer, and crying will not be any longer, and pain will not be any longer”
21:4 r311 rc://*/ta/man/translate/figs-nominaladj τὰ πρῶτα 1 John is using the adjective **first** as a noun to mean a certain kind of thing. ULT adds the word **things** to show that. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the things that existed first”
21:4 r312 rc://*/ta/man/translate/translate-ordinal τὰ πρῶτα 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “the former things”
21:4 r313 rc://*/ta/man/translate/figs-personification ἀπῆλθαν 1 John is speaking of **the first things** as if they were living things that **have gone away** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “no longer exist”
21:5 rq2q rc://*/ta/man/translate/figs-metonymy οὗτοι οἱ λόγοι & εἰσιν 1 God is using the term **word** to mean the statement that he has just made by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have just said is”
21:5 r314 rc://*/ta/man/translate/figs-doublet πιστοὶ καὶ ἀληθινοί 1 The terms **trustworthy** and **true** mean similar things. God on the throne is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely trustworthy”
21:6 dq8n rc://*/ta/man/translate/figs-parallelism τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος 1 These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “the very beginning and the very end”
21:6 mfc7 rc://*/ta/man/translate/figs-merism τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος 1 God is using two pairs of extremes, the **Alpha** and the **Omega** and the **beginning** and the **end**, to mean those extremes and everything in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the one who began everything and who will finish everything”
21:6 li7s rc://*/ta/man/translate/figs-metaphor τὸ Ἄλφα καὶ τὸ Ὦ 1 God is speaking as if he were literally two letters of the alphabet. **Alpha** is the first letter of the Greek alphabet and **Omega** is the last letter, so God means that he has existed from all eternity and will exist to all eternity. If your language uses figures of speech, you could use the first and last letters of your own alphabet. Alternatively, you could state the meaning plainly. Alternate translation: “the A and the Z” or “the First and the Last”
21:6 wk2c rc://*/ta/man/translate/figs-metaphor ἐγὼ τῷ διψῶντι δώσω ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν. 1 God is speaking as if he would literally give **water** to someone who was **thirsting**. He is using thirst to represent a person’s desire for everlasting life and he is using drinking life-giving water to represent that person receiving everlasting life. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will give everlasting life to the one who eagerly desires to have it”
21:7 r315 rc://*/ta/man/translate/figs-genericnoun ὁ νικῶν 1 **The one conquering** does not refer to a specific person. It refers to anyone who conquers in the sense that Jesus uses that term in the letters to the seven churches and as John uses it in [20:11](../20/11.md). Express this in the way that would be most natural in your language. Alternate translation: “Everyone who conquers”
21:7 r316 rc://*/ta/man/translate/figs-gendernotations ἔσομαι αὐτῷ Θεὸς, καὶ αὐτὸς ἔσται μοι υἱός 1 Although the term **son** is masculine, God is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “I will be the God of that person, and that person will be my child”
21:8 r317 rc://*/ta/man/translate/figs-nominaladj τοῖς δὲ δειλοῖς, καὶ ἀπίστοις 1 John is using the adjectives **cowardly** and **unbelieving** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “for cowardly people and unbelieving people”
21:8 r318 rc://*/ta/man/translate/figs-activepassive ἐβδελυγμένοις 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “those who do things that make God abhor them”
21:8 zu27 rc://*/ta/man/translate/figs-hendiadys πυρὶ καὶ θείῳ 1 This phrase expresses a single idea by using two words connected with **and**. The word **fire** describes the state of the **sulfur**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “with fiery sulfur”
21:8 k1hl rc://*/ta/man/translate/translate-ordinal ὁ θάνατος ὁ δεύτερος. 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “death number two”
21:9 cf2m rc://*/ta/man/translate/figs-metaphor τὴν νύμφην, τὴν γυναῖκα τοῦ Ἀρνίου 1 The angel is speaking as if the new Jerusalem were literally a **bride** who was going to marry the **Lamb**. He means that God’s people will now be united forever with Jesus their Savior. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how the people of God will be united forever with Jesus”
21:10 czp2 rc://*/ta/man/translate/figs-idiom ἀπήνεγκέν με ἐν Πνεύματι ἐπὶ ὄρος μέγα καὶ ὑψηλόν 1 See how you translated the expression **in the Spirit** in [1:10](../01/10.md) and [4:2](../04/02.md). Alternate translation: “as he carried me away to a great and high mountain, the Holy Spirit inspired me so that I could receive further revelation”
21:10 r319 rc://*/ta/man/translate/figs-doublet μέγα καὶ ὑψηλόν 1 The terms **great** and **high** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation, as in UST: “very high”
21:11 r320 rc://*/ta/man/translate/figs-simile ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ 1 The point of this comparison is that the **brilliance** or luster of the city was bright and beautiful. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “its brilliance was bright and beautiful, like that of a most precious stone”
21:11 xvg6 rc://*/ta/man/translate/figs-parallelism ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι 1 These two phrases mean the same thing. The first is a general statement and the second is a specific example. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “like a very precious jasper stone”
21:11 vvq1 rc://*/ta/man/translate/translate-unknown ἰάσπιδι κρυσταλλίζοντι 1 See how you translated the word **jasper** in [4:3](../04/03.md) and the word **crystal** in [4:6](../04/06.md).
21:12 r321 rc://*/ta/man/translate/figs-doublet ἔχουσα τεῖχος μέγα καὶ ὑψηλόν 1 The terms **great** and **high** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. It may be helpful to begin a new sentence here. Alternate translation: “The city had a very high wall”
21:12 r322 rc://*/ta/man/translate/figs-ellipsis ὀνόματα ἐπιγεγραμμένα, ἅ ἐστιν τῶν δώδεκα φυλῶν 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “names having been written on the gates that are the names of the 12 tribes”
21:12 qgh3 rc://*/ta/man/translate/figs-activepassive ὀνόματα ἐπιγεγραμμένα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “names that God had written”
21:12 r323 rc://*/ta/man/translate/figs-metaphor υἱῶν Ἰσραήλ 1 Here, **sons** figuratively means “descendants.” John is identifying the Israelites as descendants of their ancestor Israel (who was also known as Jacob). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of the people of Israel”
21:15 r324 rc://*/ta/man/translate/writing-pronouns τοὺς πυλῶνας αὐτῆς, καὶ τὸ τεῖχος αὐτῆς 1 As the General Notes to this chapter discuss, people in this culture conventionally referred to cities by using feminine pronouns. Your language may use a different gender. You could also use a noun and say “that city.” Alternate translation: “its gates and its wall” or “the gates and wall of that city”
21:16 fs8z rc://*/ta/man/translate/translate-bdistance σταδίων δώδεκα χιλιάδων 1 The word **stadia** is the plural form of “stadium,” which was a distance of about 185 meters. If it would be helpful in your language, you could give the equivalent in modern measurements. However, you might also wish to retain the ancient measurement, since there may be some symbolic significance to the number 12,000. Alternate translation: “about 2,200 kilometers” or “about 1,300 miles”
21:17 r325 rc://*/ta/man/translate/figs-ellipsis ἐμέτρησεν τὸ τεῖχος αὐτῆς, ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “he measured her wall and found it to be 144 cubits”
21:17 r326 rc://*/ta/man/translate/figs-explicit ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν 1 This could be the measurement: (1) of the height of the wall. Alternate translation: “144 cubits high” (2) of the thickness of the wall. Alternate translation: “144 cubits thick”
21:17 eut1 rc://*/ta/man/translate/translate-bdistance ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν 1 A **cubit** was the measurement of the distance from a person’s elbow to his longest fingertip, typically about half a meter or about 18 inches. If it would be helpful in your language, you could give the equivalent in modern measurements. However, you might also wish to retain the ancient measurement, since there may be some symbolic significance to the number 144. Alternate translation: “about 70 meters” or “about 200 feet”
21:17 r327 rc://*/ta/man/translate/figs-explicit μέτρον ἀνθρώπου ὅ ἐστιν ἀγγέλου 1 Since **cubits** were the distance from an elbow to a fingertip, John needs to specify from what size person the angel determined this measurement. This could mean: (1) that the angel appeared to John in human form and so the distance from his elbow to his fingertip was the same as that of a human. It may be helpful to begin a new sentence here. Alternate translation: “The angel appeared in human form, and so he used an ordinary human cubit to measure” (2) that the angel may have been a giant compared with humans, but the angel still used a human-sized cubit. Alternate translation: “The angel used the cubit measure that people ordinarily use”
21:18 n3hu rc://*/ta/man/translate/figs-simile χρυσίον καθαρὸν, ὅμοιον ὑάλῳ καθαρῷ 1 The point of this comparison is that the **gold** from which the city was made was clear and bright, just as **pure glass** has no imperfections that keep it from reflecting light or letting light through. Alternate translation: “is gold that is as clear and bright as pure glass”
21:19 ick5 rc://*/ta/man/translate/figs-activepassive οἱ θεμέλιοι τοῦ τείχους τῆς πόλεως & κεκοσμημένοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God had adorned the foundations of the wall of the city”
21:19 r328 rc://*/ta/man/translate/figs-hyperbole παντὶ λίθῳ τιμίῳ 1 John says **every** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “with many different precious stones”
21:19 r329 rc://*/ta/man/translate/figs-ellipsis ὁ δεύτερος σάπφειρος, ὁ τρίτος χαλκηδών, ὁ τέταρτος σμάραγδος 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “the second foundation was sapphire, the third foundation was chalcedony, the fourth foundation was emerald”
21:19 r330 rc://*/ta/man/translate/translate-ordinal ὁ θεμέλιος ὁ πρῶτος ἴασπις, ὁ δεύτερος σάπφειρος, ὁ τρίτος χαλκηδών, ὁ τέταρτος σμάραγδος 1 If your language does not use ordinal numbers, you could use cardinal numbers here or equivalent expressions. Alternate translation: “Foundation number one was jasper, foundation number two was sapphire, foundation number three was chalcedony, foundation number four was emerald”
21:19 ke4b rc://*/ta/man/translate/translate-transliterate ἴασπις & σάπφειρος & χαλκηδών & σμάραγδος 1 As the General Notes to this chapter discuss, in some cases it is not certain what precious stones the names in this verse and the next verse describe. When the reference of a name is uncertain, ULT spells out the name using English letters. If your readers would not be familiar with some of the precious stones listed here, in your translation you can spell their names the way they sound in your language.
21:20 r331 rc://*/ta/man/translate/figs-ellipsis ὁ πέμπτος σαρδόνυξ, ὁ ἕκτος σάρδιον, ὁ ἕβδομος χρυσόλιθος, ὁ ὄγδοος βήρυλλος, ὁ ἔνατος τοπάζιον, ὁ δέκατος χρυσόπρασος, ὁ ἑνδέκατος ὑάκινθος, ὁ δωδέκατος ἀμέθυστος. 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “the fifth foundation was sardonyx, the sixth foundation was carnelian, the seventh foundation was chrysolite, the eighth foundation was beryl, the ninth foundation was topaz, the tenth foundation was chrysoprase, the eleventh foundation was jacinth, the twelfth foundation was amethyst”
21:20 r332 rc://*/ta/man/translate/translate-ordinal ὁ πέμπτος σαρδόνυξ, ὁ ἕκτος σάρδιον, ὁ ἕβδομος χρυσόλιθος, ὁ ὄγδοος βήρυλλος, ὁ ἔνατος τοπάζιον, ὁ δέκατος χρυσόπρασος, ὁ ἑνδέκατος ὑάκινθος, ὁ δωδέκατος ἀμέθυστος. 1 If your language does not use ordinal numbers, you could use cardinal numbers here or equivalent expressions. Alternate translation: “foundation number five was sardonyx, foundation number six was carnelian, foundation number seven was chrysolite, foundation number eight was beryl, foundation number nine was topaz, foundation number ten was chrysoprase, foundation number eleven was jacinth, foundation number twelve was amethyst”
21:21 r333 rc://*/ta/man/translate/figs-explicitinfo ἀνὰ εἷς ἕκαστος τῶν πυλώνων 1 It might seem that this phrase contains extra information that would be unnatural to express in your language. If so, you could shorten it. Alternate translation: “each of the gates”
21:21 vp22 rc://*/ta/man/translate/figs-simile χρυσίον καθαρὸν ὡς ὕαλος διαυγής. 1 See how you translated the similar expression in [21:18](../21/18.md). Alternate translation: “was gold that was as clear and bright as transparent glass”
21:22 r334 rc://*/ta/man/translate/figs-infostructure ὁ & Κύριος ὁ Θεός ὁ Παντοκράτωρ ναὸς αὐτῆς ἐστιν, καὶ τὸ Ἀρνίον 1 It may be more natural to put the information about the **Lamb** with the information about the **Lord God**. Alternate translation: “the Lord God, the Ruler of All, and the Lamb are her temple”
21:22 m2ew rc://*/ta/man/translate/figs-metaphor ὁ & Κύριος ὁ Θεός ὁ Παντοκράτωρ ναὸς αὐτῆς ἐστιν, καὶ τὸ Ἀρνίον 1 Since John has just said that there is **no temple** in the city, he does not mean that the **Lord God** and the **Lamb** are literally a temple. Rather, he means that the people in the city can be in God’s presence all the time without having to go to a temple. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the Lord God, the Ruler of All, and the Lamb are always present in the city”
21:23 r335 rc://*/ta/man/translate/figs-ellipsis οὐδὲ τῆς σελήνης 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “nor does the city have need of the moon”
21:23 v2m9 rc://*/ta/man/translate/figs-metaphor ὁ λύχνος αὐτῆς τὸ Ἀρνίον 1 John is speaking as if the **Lamb** were literally a **lamp** that lit up the city. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “her light is the Lamb” or “its light is the Lamb” or “the light of that city is the Lamb”
21:24 ma5n rc://*/ta/man/translate/figs-metaphor περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς 1 John is speaking as if the **nations** would literally know where to **walk** because they would see well by the **light** from the city. In this context, the word **walk** figuratively means how people live and behave, and so the word **light** represents good guidance about how to live and behave. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the people in the city will live in such a way as to guide the nations about how to live as God wishes”
21:24 r469 rc://*/ta/man/translate/translate-textvariants τὰ ἔθνη 1 Some ancient manuscripts read **the nations**. ULT follows that reading. Other ancient manuscripts read “the nations that are saved.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
21:24 r336 rc://*/ta/man/translate/figs-metonymy οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν 1 By **their glory**, John may mean by association symbols of royal power, such as crowns, scepters, and robes. He may be describing a situation like the one in [4:10](../04/10.md), where he saw the 24 elders “lay their crowns before the throne” to acknowledge God as the Supreme Ruler. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the kings of the earth will come into the city and lay their royal crowns, scepters, and robes before God’s throne to acknowledge him as the Supreme Ruler”
21:25 lq1z rc://*/ta/man/translate/figs-activepassive οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at all will shut her gates”
21:25 r337 rc://*/ta/man/translate/figs-doublenegatives οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **shut**. Alternate translation: “her gates will always be open”
21:26 r338 rc://*/ta/man/translate/writing-pronouns οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν 1 The pronoun **they** seems to refer to people from the **nations**. It may be helpful to clarify this for your readers. Alternate translation: “the people of the nations will bring their glory and honor”
21:26 r339 rc://*/ta/man/translate/figs-metonymy οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν 1 John is likely referring to wealth, by association with the way wealth is stored in things that are considered to have **glory** and **honor**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. This could mean: (1) that the nations will send valuable gifts to God in the city as expressions of their devotion. Alternate translation: “they will bring valuable gifts from the nations” (2) that the nations will send tribute payments to God. Alternate translation: “they will bring tribute from the nations”
21:26 r340 rc://*/ta/man/translate/figs-doublet τὴν δόξαν καὶ τὴν τιμὴν 1 The terms **glory** and **honor** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the splendor”
21:27 r341 rc://*/ta/man/translate/figs-infostructure οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν, καὶ ὁ ποιῶν βδέλυγμα καὶ ψεῦδος 1 It may be more natural to put the information about **the one doing abomination and falsehood** with the information about the **everything unclean**. Alternate translation: “everything unclean and the one doing abomination and falsehood will not at all enter into her”
21:27 r342 rc://*/ta/man/translate/figs-abstractnouns ὁ ποιῶν βδέλυγμα καὶ ψεῦδος 1 If your language does not use abstract nouns for the ideas of **abomination** and **falsehood**, you could express the same ideas in other ways. Alternate translation: “anyone who does abominable things and tells lies”
21:27 r343 rc://*/ta/man/translate/figs-idiom εἰ μὴ 1 This expression limits the meaning of **enter** to the people it introduces. Your language may have its own way of expressing this idea. Alternate translation: “but only”
21:27 g7fr rc://*/ta/man/translate/figs-metonymy οἱ γεγραμμένοι 1 John is referring to the names of people by association with the people themselves. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the ones whose names have been written”
21:27 r344 rc://*/ta/man/translate/figs-activepassive οἱ γεγραμμένοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “the ones whom God has written” or “the ones whose names God has written”
22:intro e1ya 0 # Revelation 22 General Notes\n\n## Structure and Formatting\n\nThis chapter emphasizes that Jesus is coming soon.\n\n## Special Concepts in this Chapter\n\n### Tree of life\n\nThere is probably an intended connection between the tree of life in the Garden of Eden and the tree of life mentioned in this chapter. The curse that began in Eden will end at this time.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Alpha and omega\n\nThese are the names of the first and last letters in the Greek alphabet. The ULT spells out their names in English. This strategy can serve as a model for translators. Some translators, however, may decide to use the first and last letters in their own alphabet. That would be A and Z in English.
22:1 r403 rc://*/ta/man/translate/writing-pronouns ἔδειξέν 1 The pronoun **he** refers to the angel who had one of the seven bowls, who began speaking to John in [21:9](../21/09.md) and who was showing him the new Jerusalem. It may be helpful to clarify this for your readers. Alternate translation: “the angel who had been showing me the city showed”
22:1 r404 rc://*/ta/man/translate/figs-ellipsis ἐκ τοῦ θρόνου τοῦ Θεοῦ καὶ τοῦ Ἀρνίου 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. That may help clarify that **God** and **the Lamb** do not share a single throne. Alternate translation: “from the throne of God and from the throne of the Lamb”
22:2 r405 rc://*/ta/man/translate/figs-explicit ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ 1 This phrase could refer implicitly to: (1) where the river flowed. That is the interpretation that ULT and UST follow. (2) where the tree of life was. In that case this would be the beginning of a new sentence. Alternate translation: “In the middle of its public square and”
22:3 r406 rc://*/ta/man/translate/figs-ellipsis ὁ θρόνος τοῦ Θεοῦ καὶ τοῦ Ἀρνίου 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. That may help clarify that **God** and **the Lamb** do not share a single throne. Alternate translation: “the throne of God and the throne of the Lamb”
22:4 zy4x rc://*/ta/man/translate/figs-synecdoche τὸ πρόσωπον αὐτοῦ 1 John is using one part of God, his **face**, to represent all of God as his servants see him. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “him”
22:5 r407 rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
22:6 r408 rc://*/ta/man/translate/writing-pronouns εἶπέν 1 The pronoun **he** refers to the same angel as in verse 1. It may be helpful to clarify this for your readers. Alternate translation: “the angel said”
22:6 xaw8 rc://*/ta/man/translate/figs-metonymy οὗτοι οἱ λόγοι 1 The angel is using the term **words** to mean what he has been telling John by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “What I have been telling you is”
22:6 r409 rc://*/ta/man/translate/figs-doublet πιστοὶ καὶ ἀληθινοί 1 The terms **trustworthy** and **true** mean similar things. The angel is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely trustworthy”
22:7 p72h rc://*/ta/man/translate/figs-explicit καὶ ἰδοὺ 1 John assumes that his readers will understand that Jesus is speaking in this verse. You could say that explicitly if that would be helpful to your readers. Alternate translation: “Then Jesus said, ‘And behold”
22:7 r410 rc://*/ta/man/translate/figs-metonymy τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου 1 Jesus is using the term **words** to mean what John has written in this **book**, using words, to describe the **prophecies** that God gave to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what you have said in this book about the prophecies God gave you”
22:8 uvk3 rc://*/ta/man/translate/figs-idiom ἔπεσα 1 This expression means that John lay down facing the ground. See how you translated the similar expression in [7:11](../07/11.md). Alternate translation: “I bowed down”
22:9 r411 rc://*/ta/man/translate/figs-ellipsis ὅρα μή 1 The angel is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “See that you do not do that”
22:9 r412 rc://*/ta/man/translate/figs-metonymy ὅρα μή 1 The angel is using the term **See** to mean by association that John should give careful attention to what he is doing. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “Watch out! Do not do that!” or “Be careful not to do that”
22:9 r413 rc://*/ta/man/translate/figs-metaphor τῶν ἀδελφῶν σου, τῶν προφητῶν 1 The angel is using the term **brothers** figuratively to mean fellow prophets. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of your fellow prophets”
22:9 r476 rc://*/ta/man/translate/figs-gendernotations τῶν ἀδελφῶν σου, τῶν προφητῶν 1 Although the term **brothers** is masculine, here the word has a generic sense that includes both men and women. If you wish to retain the figurative expression in your translation, you could word it in a way that is clearly inclusive of both men and women. Alternate translation: “of your brothers and sisters the prophets”
22:9 r414 rc://*/ta/man/translate/figs-metonymy τοὺς λόγους τοῦ βιβλίου τούτου 1 The angel is using the term **words** to mean what John has said in **this book** by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what you have said in this book”
22:10 r415 rc://*/ta/man/translate/figs-doublenegatives μὴ σφραγίσῃς 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **seal**. Alternate translation: “Leave open”
22:10 ct48 rc://*/ta/man/translate/figs-metaphor μὴ σφραγίσῃς 1 The angel is speaking as if John might literally **seal** his **book** closed once he has written it. The angel means that John should tell others what he has written in the book and not keep those things to himself. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Widely proclaim”
22:10 xc15 rc://*/ta/man/translate/figs-metonymy τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου 1 The angel is using the term **words** to mean what John has said in **this book** by using words to describe the **prophecy** that God gave him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what you have said in this book about the prophecy God gave you”
22:11 r416 rc://*/ta/man/translate/figs-imperative3p ὁ ἀδικῶν, ἀδικησάτω ἔτι; καὶ ὁ ῥυπαρὸς, ῥυπανθήτω ἔτι; καὶ ὁ δίκαιος, δικαιοσύνην ποιησάτω ἔτι; καὶ ὁ ἅγιος, ἁγιασθήτω ἔτι 1 If your language does not use third-person imperatives in this way, you make these statements in another way that is natural in your language. Alternate translation: “May the one being unrighteous still be unrighteous, and may the filthy one still be filthy, and may the righteous one still do righteousness, and may the holy one still be holy” or “The one being unrighteous should still be unrighteous, and the filthy one should still be filthy, and the righteous one should do righteousness, and the holy one should still be holy”
22:11 r417 rc://*/ta/man/translate/figs-litany ὁ ἀδικῶν, ἀδικησάτω ἔτι 1 In this verse, the angel is using a series of similar phrases in order to emphasize the idea that the phrases express. Try to translate each of these phrases in such a way as to show their similarity. You may also wish to summarize the idea behind the phrases beforehand, if that would be helpful to your readers. Alternate translation: “The time is so near that it is too late for people to change the way they are living. So let the one being unrighteous still be unrighteous”
22:11 r418 rc://*/ta/man/translate/figs-genericnoun ὁ ἀδικῶν & ὁ ῥυπαρὸς & ὁ δίκαιος & ὁ ἅγιος 1 These phrases do not refer to specific people. They refer to anyone who has the quality that they name. Express this in the way that would be most natural in your language. Alternate translation: “anyone who is unrighteous … anyone who is filthy … anyone who is righteous … anyone who is holy”
22:11 r419 rc://*/ta/man/translate/figs-nominaladj ὁ ῥυπαρὸς & ὁ δίκαιος & ὁ ἅγιος 1 John is using the adjectives **filthy**, **righteous**, and **holy** as nouns to mean certain kinds of people. ULT adds **one** in each case to show that. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “the person who is filthy … the person who is righteous … the person who is holy”
22:11 r420 rc://*/ta/man/translate/figs-metaphor ὁ ῥυπαρὸς, ῥυπανθήτω ἔτι 1 The angel is speaking as if someone who does wrong were literally **filthy** or dirty. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “let the person who is wicked still be wicked”
22:11 r421 rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνην 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “what is right”
22:12 r422 rc://*/ta/man/translate/figs-explicit ἰδοὺ 1 John assumes that his readers will understand that Jesus begins speaking in this verse. He continues speaking through verse 16.You could indicate that explicitly if that would be helpful to your readers. Alternate translation: “Then Jesus said, ‘Behold”
22:13 f5jl rc://*/ta/man/translate/figs-parallelism τὸ Ἄλφα καὶ τὸ Ὦ, ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος. 1 These three phrases mean similar things. Jesus is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “the very beginning and the very end”
22:13 uup6 rc://*/ta/man/translate/figs-merism τὸ Ἄλφα καὶ τὸ Ὦ, ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος. 1 Jesus is using three pairs of extremes, the **Alpha** and the **Omega**, the **first** and the **last**, and the **beginning** and the **end**, to mean those extremes and everything in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the one who began everything and who will finish everything”
22:13 c9e8 rc://*/ta/man/translate/figs-metaphor τὸ Ἄλφα καὶ τὸ Ὦ 1 See how you translated this in [21:6](../21/06.md).
22:14 r478 rc://*/ta/man/translate/figs-metaphor οἱ πλύνοντες τὰς στολὰς αὐτῶν 1 Jesus is speaking as if people who repent of their sins and start living in a way that pleases God are literally **washing their robes**. See how you translated the similar expression in [7:14](../07/14.md).
22:14 r470 rc://*/ta/man/translate/translate-textvariants οἱ πλύνοντες τὰς στολὰς αὐτῶν 1 Some ancient manuscripts read **the ones washing their robes**. ULT follows that reading. Other ancient manuscripts read “the ones doing his commandments.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
22:14 r423 rc://*/ta/man/translate/figs-idiom ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς 1 If it would be helpful in your language, you could state the meaning of this expression plainly. Alternate translation: “they will have the right to eat from the tree of life”
22:15 tkd7 rc://*/ta/man/translate/figs-explicit οἱ κύνες 1 In this culture, people considered **dogs** to be dirty and bothersome animals. So this is not a positive statement, as it would be in some other cultures where dogs are cherished as household pets and as helpful workers and companions. It may be helpful to use an expression in your translation that will clarify this for your readers. Alternate translation: “dirty animals”
22:15 h0ih rc://*/ta/man/translate/figs-metaphor οἱ κύνες 1 Jesus is speaking as if wicked people were literally **dogs**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “wicked people”
22:15 r424 rc://*/ta/man/translate/figs-nominaladj οἱ πόρνοι 1 Jesus is using the adjective **sexual immoral** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who are sexually immoral”
22:15 r425 rc://*/ta/man/translate/figs-hendiadys φιλῶν καὶ ποιῶν 1 This phrase expresses a single idea by using two words connected with **and**. The word **loving** tells in what way these people are **doing** falsehood. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “eagerly doing"
22:15 r426 rc://*/ta/man/translate/figs-abstractnouns ψεῦδος 1 If your language does not use an abstract noun for the idea of **falsehood**, you could express the same idea in another way. Alternate translation: “what is false” or “what is wrong”
22:16 pu85 rc://*/ta/man/translate/figs-you μαρτυρῆσαι ὑμῖν ταῦτα ἐπὶ ταῖς ἐκκλησίαις 1 Here the word **you** is plural. Alternate translation: “to testify to all of you in the churches about these things that concern you”
22:16 afw1 rc://*/ta/man/translate/figs-metaphor ἡ ῥίζα καὶ τὸ γένος Δαυείδ 1 Jesus is speaking as if here were literally the **root** of a tree. He means that David came from him, just as a tree comes from its roots. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “both the source and the offspring of David”
22:16 g9uj rc://*/ta/man/translate/figs-metaphor ὁ ἀστὴρ ὁ λαμπρός, ὁ πρωϊνός 1 Jesus is also speaking of himself as if he were the bright **star** that sometimes appears early in the **morning** and indicates that a new day is about to begin. Alternate translation: “the sign that God is beginning a new era”
22:17 lt8j rc://*/ta/man/translate/figs-metaphor ἡ νύμφη 1 In keeping with the symbolism of his vision, John is speaking of the church as if it were literally the **Bride** of Jesus. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the church”
22:17 m9at rc://*/ta/man/translate/figs-yousingular λέγουσιν, ἔρχου & ὁ ἀκούων εἰπάτω, ἔρχου! 1 In both cases, the implied “you” in the imperative **Come** is singular, so use a singular form if your language marks that distinction. If it does not, you could indicate the addressee in another way. The addressee could be: (1) Jesus, who says in verses 12 and 20, “I am coming quickly,” and to whom John says explicitly in v. 20, “Come, Lord Jesus!” Alternate translation: “say to Jesus, ‘Come!’ … let the one hearing say to Jesus, ‘Come!’” (2) the **one thirsting**, whom John mentions in the next sentence. Alternate translation: Alternate translation: “say to the one thirsting, ‘Come!’ … let the one hearing say to the one thirsting, ‘Come!’”
22:17 r428 rc://*/ta/man/translate/figs-imperative3p ὁ ἀκούων εἰπάτω & ὁ διψῶν ἐρχέσθω & ὁ θέλων λαβέτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “may the one hearing say … may the one thirsting come … may the one desiring take” or “the one hearing should say … the one thirsting should come … the one desiring should take”
22:17 r429 rc://*/ta/man/translate/figs-genericnoun ὁ ἀκούων & ὁ διψῶν & ὁ θέλων 1 These phrases do not refer to specific people. They refer to anyone who has the quality that they name. Express this in the way that would be most natural in your language. Alternate translation: “anyone who hears … anyone who thirsts … anyone who desires”
22:17 e2m5 rc://*/ta/man/translate/figs-metaphor καὶ ὁ διψῶν ἐρχέσθω; ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν 1 In [21:6](../21/06.md), God spoke as if he would literally give “water” to someone who was “thirsting.” He was using thirst to represent a person’s desire for everlasting life and he was using drinking life-giving water to represent that person receiving everlasting life. John is echoing the same image here. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Let the one who wants to have everlasting life come. Let the one who desires everlasting life receive it freely”
22:17 r430 rc://*/ta/man/translate/figs-parallelism καὶ ὁ διψῶν ἐρχέσθω; ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν 1 These two sentences mean basically the same thing. John is speaking in something like Hebrew poetry, which was based on this kind of repetition. It would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if such repetition would not be natural in your language, you could connect the clauses with a word other than **and** in order to show that the second clause is repeating the first one, not saying something additional. Alternate translation: “Let the one who is thirsting come, yes, let the one desiring take the water of life freely” or “Let the one who wants to have everlasting life come, yes, let the one who desires everlasting life receive it freely”
22:18 d95j rc://*/ta/man/translate/writing-pronouns ἐγὼ 1 The pronoun **I** refers to John. It may be helpful to clarify this for your readers. Alternate translation: “I, John,”
22:18 s36m rc://*/ta/man/translate/figs-metonymy ἀκούοντι τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου & ἐπ’ αὐτά 1 John is using the term **words** to mean what he has written about in **this book** by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the prophecy I have written about in this book … to what I have written”
22:18 r431 rc://*/ta/man/translate/figs-activepassive τὰς γεγραμμένας 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that I have written about”
22:19 d4sc rc://*/ta/man/translate/figs-metonymy τῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης 1 John is using the term **words** to mean what he has written about in **this book** by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the prophecy I have written about in this book”
22:19 r471 rc://*/ta/man/translate/translate-textvariants τοῦ ξύλου τῆς ζωῆς 1 Some ancient manuscripts read **the tree of life**. ULT follows that reading. Other ancient manuscripts read “the Book of Life.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
22:19 r432 rc://*/ta/man/translate/figs-activepassive τῶν γεγραμμένων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that I have written about”
22:20 y9p2 rc://*/ta/man/translate/figs-explicit ὁ μαρτυρῶν ταῦτα 1 John assumes that his readers will understand that by **the one testifying** he means Jesus. You could say that explicitly if that would be helpful to your readers. Alternate translation: “Jesus, the one who testifies these things,”
22:20 r433 rc://*/ta/man/translate/translate-transliterate ἀμήν 1 See how you translated the term **Amen** in [1:6](../01/06.md).
22:21 sz61 rc://*/ta/man/translate/translate-blessing ἡ χάρις τοῦ Κυρίου Ἰησοῦ μετὰ τῶν ἁγίων 1 John is ending the book of Revelation by asking God to bless the **saints**, that is, the people who belong to God. In your translation, use a form that speakers of your language would recognize as a blessing. Alternate translation: “May the Lord Jesus bless all of you who belong to God by giving you his grace"
22:21 r434 rc://*/ta/man/translate/figs-abstractnouns ἡ χάρις τοῦ Κυρίου Ἰησοῦ μετὰ 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “May the Lord Jesus be gracious to”
2:4 kx98 τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες 1 To stop doing something is spoken of as leaving it **behind**. Here the expression **you have left behind your first love** represents **love** as an object that can be forsaken. Alternate translation: “you have stopped loving me as you did at the beginning”
4:9 rc://*/ta/man/translate/writing-symlanguage τὰ ζῷα 1 See how you translated **living creatures** in [4:6](../04/06.md).
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