diff --git a/en_tn_67-REV.tsv b/en_tn_67-REV.tsv
index eedb5670d8..b0f9f8c683 100644
--- a/en_tn_67-REV.tsv
+++ b/en_tn_67-REV.tsv
@@ -81,7 +81,7 @@ REV	1	15	d6je	figs-events	ὅμοιοι χαλκολιβάνῳ ὡς ἐν κα
 REV	1	15	izg6	figs-simile	ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν	1	the sound of many rushing waters	The **sound** of **his voice** was very loud, like the sound of a large and fast flowing river or of a large waterfall with loud waves of constant water flow. This figurative expression is a comparison by a simile. The idea is simply of a great noise caused by a large volume of water, so that something like a river or waterfall could describe the notion for comparison of the voice's great force. (See: [[rc://en/ta/man/translate/figs-simile]])
 REV	1	16	qu9h	writing-pronouns	καὶ ἔχων	1		Here, the subject of **and having** should be assumed from earlier in verse [1:13](../01/13.md) rendered one **like a son of man**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “he was holding" (See: [[rc://en/ta/man/translate/writing-pronouns]])
 REV	1	16	udj5	writing-symlanguage	καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά	1		The number **seven** is often used in the Bible as a symbol for completeness and perfection, although the context would simply suggest that the number is required by the amount of the churches addressed in Revelation chapters two and three. Hence, the **seven stars** refer to **the angels of the seven churches** as stated explicitly in [1:20](../01/20.md). The symbolism of Jesus Christ holding stars could have two possible connotations, namely: (1) Christ having absolute authority over the stars in the heavens as a divine person, or (2) Christ keeping the churches symbolized in the stars secure and safe from death or evil so as to have eternal life as described in [John 10:28](../../joh/10/28.md). Alternate translation: “and keeping seven stars secure in his right hand" (See: [[rc://en/ta/man/translate/writing-symlanguage]])
-REV	1	16	pp58		ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη	1	a sword … was coming out of his mouth	Here, the **sword** refers to a sword that is sharpened on both edges or sides so that it can cut in both directions. Apparently only the blade of the sword protruded from Christ's mouth since it probably is a metaphor for the spoken word as being figuratively sharp and able to pierce things. The imagery was probably inspired by the fact that Roman **double-edged** swords were shaped like human tongues so as readily to suggest spoken words coming from the human mouth. Alternate translation: "a sharp, double-edged sword protruded"
+REV	1	16	pp58		καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη	1	a sword … was coming out of his mouth	Here, the **sword** refers to a sword that is sharpened on both edges or sides so that it can cut in both directions. Apparently only the blade of the sword protruded from Christ's mouth since it probably is a metaphor for the spoken word as being figuratively sharp and able to pierce things. The imagery was probably inspired by the fact that Roman **double-edged** swords were shaped like human tongues so as readily to suggest spoken words coming from the human mouth. Alternate translation: "a sharp, double-edged sword protruded"
 REV	1	17	twy9	figs-simile	ἔπεσα πρὸς τοὺς πόδας αὐτοῦ, ὡς νεκρός	1	fell at his feet like a dead man	John lay down facing the ground. He was probably very frightened and was showing Jesus great respect. (See: [[rc://en/ta/man/translate/figs-simile]])
 REV	1	17	jw5r		ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ	1	He placed his right hand on me	Alternate translation: “he touched me with his right hand”
 REV	1	17	uc3d	figs-merism	ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος	1	I am the first and the last	Here, **the first and the last** refers to the eternal nature of Jesus in a figure of expression known as a merism. This is to say, Jesus Christ exists in nature eternally in that he existed before anything else and he will continue to exist after everything else is gone. A merism gives a sense of a totality by a description that references two extreme parts of a concept's whole. In this case, the parts at the extremities of the concept's whole are the ordinals **first** and **last**. However, in the prior verse of [1:8](../01/08.md), the metaphor for eternity was described in terms of the Greek alphabet. In other words, the parts at the extremities of the concept's whole are the first (**alpha**) and last (**omega**) letters of the Greek alphabet. Yet, in this context here, the parts at the extremities are simply the ordinal numbers **first** and **last**. (See: [[rc://en/ta/man/translate/figs-merism]])