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Jane's edits to REV (#3167) 

Co-authored-by: justplainjane47 <justplainjane47@noreply.door43.org>
Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3167
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@ -635,7 +635,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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: “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 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”
11:14 l7jp rc://*/ta/man/translate/figs-idiom 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”
@ -687,7 +687,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 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 r255 rc://*/ta/man/translate/figs-exclusive τῶν ἀδελφῶν 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”
@ -714,7 +714,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
12:17 r035 rc://*/ta/man/translate/figs-metaphor τοῦ σπέρματος 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: “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”
12:17 r036 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”
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”
@ -959,7 +959,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
17:5 r173 rc://*/ta/man/translate/figs-hendiadys ὄνομα & Μυστήριον 1 This phrase expresses a single idea by using two words connected with **and**. 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 that does not use “and.” 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 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”
17:6 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”
@ -1015,8 +1015,8 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 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 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”
18:6 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”
@ -1025,11 +1025,11 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 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 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 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”
@ -1047,7 +1047,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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, it means fruit that the soul desires to have. Alternate translation: “the autumn fruit that your soul desires to have”
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”
@ -1074,17 +1074,17 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 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 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/figs-abstractnouns 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”
18:20 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 round stone that people use to crush grain. 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 these Babylon will literally be **thrown down** as if from a height. He means that they 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 any more”
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 r245 rc://*/ta/man/translate/translate-unknown κιθαρῳδῶν, καὶ μουσικῶν, καὶ αὐλητῶν, καὶ σαλπιστῶν 1 The word **harpists** describes people who play the harp, which is a large stringed instrument whose players hold it upright. The word **musicians** could mean: (1) people who sing. (2) people who play musical instruments generally. The word **flutists** describes people who play the flute, which is metal instrument like a pipe that has holes in it; players blow across one hole to generate sound and open or close other holes for tuning. The word **trumpeters** describes people who play the trumpet, which is a metal horn with valves for tuning. If your readers would not be familiar with these musical instruments, in your translation you could use the terms for players of comparable instruments in your culture, or you could use general expressions. Alternate translation: “people playing stringed instruments and singing and blowing pipes and horns” or “people playing stringed instruments and pipes and horns and other instruments”
18:22 r245 rc://*/ta/man/translate/translate-unknown κιθαρῳδῶν, καὶ μουσικῶν, καὶ αὐλητῶν, καὶ σαλπιστῶν 1 The word **harpists** describes people who play the harp, which is a large stringed instrument whose players hold it upright and pluck the strings with their fingers. The word **musicians** could mean: (1) people who sing. (2) people who play musical instruments generally. The word **flutists** describes people who play the flute, which is a metal instrument like a pipe that has holes in it; players blow across one hole to generate sound and open or close other holes for tuning. The word **trumpeters** describes people who play the trumpet, which is a metal horn with valves for tuning. If your readers would not be familiar with these musical instruments, in your translation you could use the terms for players of comparable instruments in your culture, or you could use general expressions. Alternate translation: “people playing stringed instruments and singing and blowing pipes and horns” or “people playing stringed instruments and pipes and horns and other instruments”
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”
@ -1095,11 +1095,11 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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”
18:23 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 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: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”
@ -1126,14 +1126,14 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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: “bowed down at his feet” or “bowed down to the ground in front of him”
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 **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”
19:10 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”
@ -1149,7 +1149,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 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 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”
@ -1166,34 +1166,34 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 people. 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”
19:20 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 that will show that these are not the same place. (See: [[rc://*/tw/dict/bible/kt/hell]])
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 1,000 years had ended”
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: “the ones whom the Roman government had beheaded”
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 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 it refers 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”
20:4 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 1,000 years had ended”
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 1,000 years had ended”
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 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 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 1,000 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 will release Satan”
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: “all over 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.
@ -1202,7 +1202,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 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 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”
@ -1222,7 +1222,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 νεκροὺς & τοὺς νεκροὺς 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 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 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 νεκρούς τοὺς ἐν αὐτῇ & τοὺς νεκρούς 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”
@ -1231,13 +1231,13 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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: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 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 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”
@ -1249,18 +1249,18 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 these 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 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 abhorrent things”
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 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”
21:8 k1hl rc://*/ta/man/translate/translate-ordinal ὅ ἐστιν 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: “which is 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 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”
@ -1284,7 +1284,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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”
21:22 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”
@ -1300,7 +1300,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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: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”
@ -1315,7 +1315,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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: “your fellow prophets”
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”
@ -1345,7 +1345,7 @@ front:intro xx8l 0 # Introduction to Revelation\n\n## Part 1: General Introdu
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 r427 rc://*/ta/man/translate/figs-imperative ἔρχου & ἔρχου 1
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 hearring should say … the one thirsting should come … the one desiring should take”
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”

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