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Merge pull request 'Seth's edits to Revelation' (#2602) from SethAdcock-tc-create-1 into master 

Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/2602
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@ -35,73 +35,72 @@ REV 1 5 u6v7 figs-metaphor λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτι
REV 1 5 jpnq figs-metonymy ἐκ τῶν ἁμαρτιῶν ἡμῶν 1 John uses **sins** figuratively to refer to the punishment for **sins**. He means that Jesus causes people who believe in him to escape eternal punishment for their sins. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “has released us from the punishment for our sins” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 5 q64f figs-metonymy τῷ αἵματι αὐτοῦ 1 Here, **blood** figuratively represents the death of Christ on the cross. If this might confuse your readers, you could use a comparable word that stands for death or express the idea in non-figurative language. Alternate translation: “his death on the cross” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 6 jszo writing-pronoun καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς 1 The subject of the sentence, as well as of the contents of this entire verse, is Jesus Christ. Thus, the UST makes the subject of Jesus explicit throughout the entire verse. (See: [[rc://en/ta/man/translate/writing-pronoun]])
REV 1 6 nhfb figs-metaphor βασιλείαν, ἱερεῖς 1 Here, **a kingdom, priests** is a pair of nouns functioning as two metaphors for the service that believers give to God the Father. Believers in Jesus Christ serve God like citizens serve their ruling king. Likewise, believers in Jesus also benefit God like priests attended to God in the temple or the tabernacle of the Old Testament. (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 6 p8j5 figs-metaphor ἱερεῖς 1 Here, **a kingdom, priests** is a pair of nouns functioning as two metaphors for the service that believers give to God the Father. Believers in Jesus Christ serve God like citizens serve their ruling king. Likewise, believers in Jesus also benefit God like priests attended to God in the temple or the tabernacle of the Old Testament. (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 6 nhfb figs-metaphor βασιλείαν 1 Here, **a kingdom** functions as a metaphor for the service that believers give to God. Believers in Jesus Christ serve God like citizens serve their ruling king in a kingdom. If it would be helpful to your readers, you could indicate the meaning of kingdom explicitly. Alternate translation: "the citizens that God rules over" (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 6 iq7j figs-metaphor ἱερεῖς 1 Here, **priests** represent people that God chose to offer sacrifices on behalf of others. The language here functions as a metaphor for the service that believers give to God. Believers in Jesus Christ benefit God like priests attended to God in the temple or the tabernacle of the Old Testament. If it would be helpful to your readers, you could indicate the meaning of the office of priest explicitly. Alternate translation: "people that offer sacrifices" or "people that serve in the temple" (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 6 nesy writing-pronoun βασιλείαν, ἱερεῖς τῷ Θεῷ καὶ Πατρί αὐτοῦ— αὐτῷ ἡ δόξα καὶ τὸ κράτος 1 If your language does not use an abstract noun for these ideas, you could express the ideas behind the abstract nouns **kingdom**, **priests**, **glory**, and **power** in other ways. Alternate translation: “he has created us to aid him in his program and to be household custodians serving God, his Father. May Jesus have proper honor and recognized authority always” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
REV 1 6 ne7x τῷ Θεῷ καὶ Πατρί αὐτοῦ 1 his God and Father Here, **God** and **Father** refers to two persons of the Godhead, who exists in essence as a trinity of individual persons. The name **Father** is an important title for God that describes the relationship between God and Jesus. Alternate translation: “for God, his Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
REV 1 6 qd74 figs-abstractnouns αὐτῷ ἡ δόξα καὶ τὸ κράτος 1 to him be the glory and the power This is a wish or prayer. This could mean: (1) John prays that people honor Jesus Christ in light of or with respect to his **glory** and **power**. (2) John prays that Jesus Christ will be honored and will be able to rule completely over everyone and everything. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
REV 1 6 vc5g τὸ κράτος 1 the power Here, **the power** probably refers to Jesus Christ’s authority as king. Alternate translation: “the dominion”
REV 1 7 ldv8 ἰδοὺ, ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς, καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ’ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς 1 General Information: In verse 7, John is quoting from Daniel and Zechariah. For how to translate quotations of other scripture contents, read this following link. (See: [[rc://en/ta/man/translate/writing-quotations]])
REV 1 6 ne7x guidelines-sonofgodprinciples τῷ Θεῷ καὶ Πατρί αὐτοῦ 1 his God and Father Here, **God** and **Father** refers to two persons of the Godhead, who exists in essence as a trinity of individual persons. The name **Father** is an important title for God that describes the relationship between God and Jesus. Alternate translation: “for God, his Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
REV 1 6 qd74 figs-abstractnouns αὐτῷ ἡ δόξα καὶ τὸ κράτος 1 to him be the glory and the power This is a wish or prayer. This could mean: (1) John prays that people honor Jesus Christ in light of or with respect to his **glory** and **power**. Alternate translation: "May all honor Jesus with glory and power." (2) John prays that Jesus Christ will be honored and will be able to rule completely over everyone and everything. Alternate translation: 'May Jesus accept glory and power throughout eternity." (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
REV 1 6 vc5g τὸ κράτος 1 the power Here, **the power** probably refers to Jesus Christ’s authority as king. Thus, **the power** is a metonym that describes the rule of Jesus in his kingdom. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the dominion” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 7 ldv8 figs-quotemarks ἰδοὺ, ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς, καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ’ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς 1 General Information: The clauses **Behold, he is coming with the clouds**, **every eye will see him, even those who pierced him**, and **will mourn because of him** are quotations from the Old Testament. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]])
REV 1 7 mx1c figs-metaphor ἰδοὺ 1 Here, **Behold** is a word that focuses the attention of the listener on what the speaker is about to say. The word literally means “look” or “see”. However, in this case, the expression denotes the act of seeing figuratively by means of giving notice and attention. Alternate translation: “Listen carefully!” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 7 bbqj writing-pronoun ἔρχεται μετὰ τῶν νεφελῶν 1 Alternate translation: “He approaches on the clouds.” The subject of the clause is Jesus Christ. Jesus will come to the earth from above, or from the sky above, as seen originally in [Daniel 7:14](../../dan/11/02.md) and [Daniel 7:27](../../dan/11/02.md). Thus, the UST makes the subject of Jesus Christ explicit here. (See: [[rc://en/ta/man/translate/writing-pronoun]])
REV 1 7 hb4i figs-synecdoche πᾶς ὀφθαλμὸς 1 every eye Since people see with their eyes, the word **eye** is used to refer to people. Alternate translation: “every person” or “everyone” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
REV 1 7 ndf6 figs-metonymy καὶ οἵτινες αὐτὸν ἐξεκέντησαν 1 pierced him Jesus’ hands and feet were **pierced** when he was nailed to the cross. Here it refers to the people who killed him. Alternate translation: “even those who bore a hole in him” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 7 ewtl figs-ellipsis καὶ οἵτινες αὐτὸν ἐξεκέντησαν 1 Here, **even those who pierced him** assumes the prior action verb of every eye seeing Jesus Christ come with the clouds. However, the writer leaves out the repetition of the action verb of seeing here, although the act of seeing is assumed. This is type of omission is known as ellipsis. The translator may wish to state explicitly the action of seeing once again here in this context. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
REV 1 7 bbqj writing-pronoun ἔρχεται μετὰ τῶν νεφελῶν 1 The pronoun **he** here refers to Jesus Christ. Jesus will come to the earth from above, or from the sky above, as seen originally in [Daniel 7:14](../../dan/11/02.md) and [Daniel 7:27](../../dan/11/02.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Jesus is coming with the clouds” (See: [[rc://en/ta/man/translate/writing-pronoun]])
REV 1 7 k0qo ἔρχεται μετὰ τῶν νεφελῶν 1 Alternate translation: “He approaches on the clouds"
REV 1 7 hb4i figs-synecdoche πᾶς ὀφθαλμὸς 1 every eye Since people see with their eyes, the word **eye** is used to refer to people. If this would be misunderstood in your language, you could express the meaning plainly. Alternate translation: “every person” or “everyone” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
REV 1 7 ndf6 figs-metonymy καὶ οἵτινες αὐτὸν ἐξεκέντησαν 1 pierced him Jesus’ hands and feet were **pierced** when he was nailed to the cross. Here it refers to the people who killed him. If this would be misunderstood in your language, you could express the meaning plainly. Alternate translation: “even those who bore a hole in him” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 7 ewtl figs-ellipsis καὶ οἵτινες αὐτὸν ἐξεκέντησαν 1 John is leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the previous clause. Alternate translation: “even those who pierced him will see him” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
REV 1 7 enuz grammar-collectivenouns πᾶσαι αἱ φυλαὶ τῆς γῆς 1 The phrase **all the tribes of the earth** describes all types of the earth’s peoples by the category of every single **tribe**. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “every ethnicity of the earth” or “every racial type of the earth” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
REV 1 7 s0rd ναί! ἀμήν! 1 Here, the phrase **Yes, Amen** represents a stronger or more assertive form of simply the word **Amen**. The word **Yes** affirms, emphasizes, and strengthens the following word **Amen**. Alternate translations: “Certainly it shall be thus!” or “Yes indeed, may this truly be so!”
REV 1 8 mm9z figs-metaphor τὸ Ἄλφα καὶ τὸ Ὦ 1 the alpha and the omega The first and last letters of the Greek alphabet are **alpha** and **omega**. This could mean: (1) God the Father or Jesus Christ is the one who began all things and who will end all things. (2) God the Father or Jesus Christ is the one who has always lived and who always will live. If your readers would misunderstand this, you may consider using the first and last letters of your language’s alphabet. Alternate translation: “the A and the Z” or “the first thing and the last thing” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 7 s0rd figs-doublet ναί! ἀμήν! 1 Here, the phrase **Yes, Amen** has two words that mean basically the same thing. **Yes** affirms, emphasizes, and strengthens the following word, **Amen**. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: "Certainly it shall be thus!” or “Yes indeed, may this truly be so!” (See: [[rc://en/ta/man/translate/figs-doublet]])
REV 1 8 c96p ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ, λέγει Κύριος, ὁ Θεός, ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, ὁ Παντοκράτωρ 1 says the Lord God Here, **says the Lord God** indicates that the clauses that comes before and after this phrase are quotations. If this might confuse your readers, you could move this phrase to the beginning or end of the verse. Alternate translation: "The Lord God says, 'I am the alpha and the omega, the one who is, and who was, and who is coming, the Almighty.'"
REV 1 8 ufix τὸ Ἄλφα καὶ τὸ Ὦ 1 The first and last letters of the Greek alphabet are **alpha** and **omega**. If your readers would misunderstand this, you may consider using the first and last letters of your language's alphabet. Alternate translation: "the A and the Z" or "the first thing and the last thing"
REV 1 8 mm9z figs-metaphor τὸ Ἄλφα καὶ τὸ Ὦ 1 the alpha and the omega This could mean: (1) God the Father or Jesus Christ is the one who began all things and who will end all things. Alternate translation: “the one who began and will end all things” (2) God the Father or Jesus Christ is the one who has always lived and who always will live. Alternate translation: “the one who always existed and will always exist” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 8 l1ss figs-merism τὸ Ἄλφα καὶ τὸ Ὦ 1 Here, **the alpha and the omega** refers by merism to the eternal nature of God the Father or that of Jesus Christ. A merism gives a sense of a totality by a description that references two extreme parts of a concept’s whole. In this case, the parts at the extremities of the concept’s whole are the first (**alpha**) and last (**omega**) letters of the Greek alphabet. The Greek alphabet is a type of metaphor for eternity, which has a beginning and a end normally in time, although here the idea is that of the eternal existence of God. (See: [[rc://en/ta/man/translate/figs-merism]])
REV 1 8 t0ga translate-textvariants τὸ Ἄλφα καὶ τὸ Ὦ, λέγει Κύριος 1 “‘I am the alpha and the omega,’ says the Lord God, ‘the one who is, and who was, and who is to come, the Almighty’” (1:8). Some versions add the phrase “the Beginning and the End” (See: [[rc://en/ta/man/translate/translate-textvariants]])
REV 1 8 in5e figs-metaphor ὁ ἐρχόμενος 1 who is to come Here, the phrase **who is coming** figuratively signifies that God exists in the future. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “who will still exist in the future” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 8 c96p writing-quotations λέγει Κύριος, ὁ Θεός 1 says the Lord God Some languages would move **says the Lord God** to the beginning or the end of the whole sentence. (See: [[rc://en/ta/man/translate/writing-quotations]])
REV 1 9 qyu1 figs-123person ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν, καὶ συνκοινωνὸς ἐν τῇ θλίψει, καὶ βασιλείᾳ, καὶ ὑπομονῇ, ἐν Ἰησοῦ 1 The Apostle **John** refers to himself in the third person here in this verse. If this is confusing in your language, you could translate this in the first person primarily or predominantly. Alternate translation: “I … am experiencing affliction with you …” (See: [[rc://en/ta/man/translate/figs-123person]])
REV 1 9 p7ii ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν, καὶ συνκοινωνὸς ἐν τῇ θλίψει, καὶ βασιλείᾳ, καὶ ὑπομονῇ, ἐν Ἰησοῦ, ἐγενόμην 1 I, John—your brother and the one who shares with you in the suffering and kingdom and patient endurance that are in Jesus—was You can state this as a separate sentence. Alternate translation: “I, John, am your brother who shares with you in God’s kingdom and also suffers and patiently endures trials along with you because we belong to Jesus. I was”
REV 1 9 mg1k figs-you ὑμῶν 1 your Here, **your** refers to the believers assembled among the seven churches mentioned in the book of Revelation (i.e. chapters one, two, and three). The seven assemblies of believers mentioned in Revelation were in the modern area of southwestern Turkey today. (See: [[rc://en/ta/man/translate/figs-you]])
REV 1 9 ikek figs-abstractnouns βασιλείᾳ 1 Here, **kingdom** expresses the idea that Christ rules and will rule over the lives of believers. One might translate **kingdom** with the idea behind the abstract noun by some phrase that uses the verb “rule.” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
REV 1 9 c1a9 figs-metonymy διὰ τὸν λόγον τοῦ Θεοῦ 1 because of the word of God Here, **the word of God** refers to both the preaching of the gospel as well as the proclamation of this book of Revelation’s prophecy by the author John through the direct attestation of Jesus Christ personally to him. John uses **word** figuratively to refer to the message that God said by using words. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “because I communicated to others the message that God spoke” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 9 sim8 figs-possession τὴν μαρτυρίαν Ἰησοῦ 1 the testimony about Jesus John is using the possessive form to describe the **testimony** that **Jesus** has given about the personal revelation received directly from God and then given in prophecy by the book’s author John. If this is not clear in your language, you could say the meaning explicitly. Alternate translation: “the testimony that Jesus has given me” (See: [[rc://en/ta/man/translate/figs-possession]])
REV 1 10 s2sw figs-idiom ἐγενόμην ἐν Πνεύματι 1 I was in the Spirit Here, **in the Spirit** might signify the state of being influenced by God’s Spirit. However, on the other hand, **in the spirit** might be an idiomatic expression which employs the word **spirit** as a general reference to the human spirit. Therefore, this phrase **in the Spirit** could mean: (1) God’s Holy Spirit (i.e. God himself) took control of John so as to somehow influence John to receive divine revelation, or (2) God caused John to be in a spiritual state so that he could perceive revelation. Alternate translation: “I was influenced by the Spirit of God” or “God’s Spirit took control of me” (See: [[rc://en/ta/man/translate/figs-idiom]])
REV 1 10 lnj2 τῇ Κυριακῇ ἡμέρᾳ 1 the Lord’s day Here, **the Lord’s day** refers specifically to Sunday, which was the weekday for the public gathering of Christian believers for corporate worship during this time of John’s writing the book of Revelation. Some argue that the phrase **the Lord’s day** refers to a future day that is depicted in the book of Revelation. However, although John was inspired in an ecstatic state, he was not transported physically through time into a future eschatological time which is depicted in the book of Revelation. Rather, God merely gave John a vision of the future time depicted in the book of Revelation.
REV 1 10 fa68 figs-simile φωνὴν μεγάλην ὡς σάλπιγγος 1 loud voice like a trumpet The **voice** was very **loud** so that the noise sounded **like a trumpet**. Alternate translation: “a voice as loud as a trumpet being blown” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 10 ggph figs-metonymy φωνὴν μεγάλην 1 Here, **a loud voice** figuratively refers to the person speaking the **voice**, which is later revealed in the context to be the divine voice of Jesus Christ. This figure of speech is what is known as a metonymy of effect in that the person who speaks and utters a voice is represented by his **voice**. Alternate translation: “a great sound of one speaking” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 10 dn8e σάλπιγγος 1 trumpet A **trumpet** is a wind instrument for producing music or for calling people to gather together for an announcement or meeting. In the Old Testament, a **trumpet** was a ram’s horn, but in the New Testament time period the wind instrument evolved into a metallic form for the trumpet, just like it exists now in modern times. The translator must decide, if translating in a culture that has no trumpets, whether there exists some other equivalent wind instrument or simply some other means of gathering people for a public gathering.
REV 1 11 y4ab writing-pronouns λεγούσης 1 Here, **saying** refers to the **voice** of the previous verse 1:10, although the **voice** is only implied and not stated explicitly. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “it said to me” (See: [[rc://en/ta/man/translate/writing-pronouns]])
REV 1 11 d87d βιβλίον 1 Here, **a scroll** refers to a roll made up of sliced fibers from the papyrus plant. Papyrus was actually less expensive in comparison to parchment, which was made of animal skins.
REV 1 8 t0ga translate-textvariants τὸ Ἄλφα καὶ τὸ Ὦ, λέγει Κύριος 1 Some versions add the phrase “the Beginning and the End” after this statement. If a translation of the Bible exists in your region, you may wish to use the phrase it uses. If a translation of the Bible does not exist in your region, you may wish to follow the example of the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])
REV 1 8 in5e figs-metaphor ὁ ἐρχόμενος 1 who is to come See how you translated the phrase **who is coming** in [verse 4](../01/04.md). (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 9 qyu1 figs-123person ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν, καὶ συνκοινωνὸς ἐν τῇ θλίψει, καὶ βασιλείᾳ, καὶ ὑπομονῇ, ἐν Ἰησοῦ 1 The Apostle **John** refers to himself in the third person here in this verse. If this is confusing in your language, you could translate this in the first person primarily or predominantly. Alternate translation: "I … am experiencing affliction with you …" (See: [[rc://en/ta/man/translate/figs-123person]])
REV 1 9 mg1k figs-you ὁ ἀδελφὸς ὑμῶν 1 your Here, **your** is plural and refers to the believers assembled among the seven churches mentioned in chapters 1–3 of this book. If your readers would misunderstand this, you could say this explicitly. Alternate translation: "the brother of you believers" (See: [[rc://en/ta/man/translate/figs-you]])
REV 1 9 ikek figs-abstractnouns βασιλείᾳ 1 Here, **kingdom** expresses the idea that Christ rules and will rule over the lives of believers. If your language does not use an abstract noun for the idea of **kingdom**, you could express the same idea in some phrase that uses the verb "rule." Alternate translation: “realm where Christ rules” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])\n
REV 1 9 c1a9 figs-metonymy διὰ τὸν λόγον τοῦ Θεοῦ 1 because of the word of God John uses **word of God** figuratively to describe the gospel message that came from God and that John proclaimed by using words. If this might confuse your readers, you could express the meaning plainly. Alternate translation: "because of the message from God" (See: [[rc://en/ta/man/translate/figs-metonymy]])\n
REV 1 9 sim8 figs-possession τὴν μαρτυρίαν Ἰησοῦ 1 the testimony about Jesus John is using the possessive form to describe the **testimony** about **Jesus** that John proclaimed. If this is not clear in your language, you could say the meaning explicitly. Alternate translation: "the testimony that I proclaimed about Jesus" (See: [[rc://en/ta/man/translate/figs-possession]])\n
REV 1 10 s2sw figs-idiom ἐγενόμην ἐν Πνεύματι 1 I was in the Spirit Here, **in the Spirit** could mean: (1) God’s Spirit (the Holy Spirit) took control of John in order to influence John to receive divine revelation. Alternate translation: “I was influenced by the Spirit of God” or “God’s Spirit took control of me” (2) God caused John’s spirit to be in a state so that he could perceive revelation. Alternate translation: “God influenced my spirit” or “God took control of my spirit” (See: [[rc://en/ta/man/translate/figs-idiom]])\n
REV 1 10 lnj2 τῇ Κυριακῇ ἡμέρᾳ 1 the Lord’s day Here, **the Lord's day** refers specifically to Sunday, which was the day of the week when believers gathered to worship together in John’s time. Some scholars think that **the Lord's day** here refers to the future time of God’s judgment called "the day of the Lord" throughout the Bible. However, this exact phrase is not used anywhere else in the Bible. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: "Sunday, the Lord’s day" (See: [[rc://en/ta/man/translate/figs-explicit]])\n
REV 1 10 fa68 figs-simile φωνὴν μεγάλην ὡς σάλπιγγος 1 loud voice like a trumpet The **voice** was very **loud** so that the noise sounded **like a trumpet**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “a voice as loud as a trumpet being blown” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 10 ggph figs-metonymy φωνὴν μεγάλην 1 Here, **a loud voice** figuratively refers to the person speaking the **voice**, which is later revealed in the context to be the divine voice of Jesus Christ. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “a great sound of one speaking” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 11 y4ab writing-pronouns λεγούσης 1 Here, **saying** introduces a quotation. What follows is what the **voice** of the previous verse actually said. Consider natural ways of introducing direct quotations in your language. Alternate translation: "that voice said" (See: [[rc://en/ta/man/translate/writing-quotations]])
REV 1 11 kq6x translate-names Σμύρναν…Πέργαμον…Θυάτειρα…Σάρδεις…Φιλαδέλφιαν…Λαοδίκιαν 1 Smyrna … Pergamum … Thyatira … Sardis … Philadelphia … Laodicea These are names of cities in the region of western Asia Minor that are in the modern area of southwestern Turkey today. The logic of the order seems to begin with Ephesus, the most important city at the time and then proceed to move clockwise until it reaches the city that is the furthest south at Laodicea. (See: [[rc://en/ta/man/translate/translate-names]])
REV 1 12 r89l figs-metonymy τὴν φωνὴν ἥτις 1 whose voice The **voice** refers to the person speaking. The person who utters the voice is subsequently said to be Jesus Christ himself. The voice represents the person who speaks the voice in a figure of speech known as metonymy. Alternate translation: “who” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 12 flem ἑπτὰ λυχνίας χρυσᾶς 1 Here, **seven golden lampstands** refers to seven golden lamp holders that are place holding stands for portable oil lamps. These seven lamp holders are made of gold or, at the very least, were plated with gold. Apparently these lamp holders represent the seven assemblies of believers in the seven cities mentioned in the previous verse of Revelation 1:11. The number **seven** is often used in the Bible as a symbol for completeness and perfection, although the context would simply suggest that the number is required by the amount of the churches addressed in Revelation chapters two and three. Alternate translation: “seven golden portable oil lamp-holding stands” (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 13 xmx7 figs-simile ὅμοιον Υἱὸν Ἀνθρώπου 1 son of man The expression **like a son of man** describes a human figure, someone who looks human. The figure of speech is that of a comparison by a simile. Alternate translation: “a being that looked like a man” or “a figure that resembled a human being” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 13 kyx9 ὅμοιον Υἱὸν Ἀνθρώπου 1 Here, **like a son of man** is a phrase that recalls the same Aramaic phrase in Daniel 7, specifically within [Daniel 7:13](../../dan/07/13.md). Jesus, assuming the reference in Daniel 7, takes the phrase **a son of man** as a personal title so as then to be translated often as “the Son of Man” in the gospel references. Therefore, the translator can indicate the presence of an Old Testament quotation or allusion here. (See: [[rc://en/ta/man/translate/writing-quotations]])
REV 1 12 r89l figs-metonymy τὴν φωνὴν ἥτις 1 whose voice Here, **voice** refers figuratively to the person speaking. The context indicates that Jesus Christ is the one speaking here. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “who” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 1 12 flem ἑπτὰ λυχνίας χρυσᾶς 1 Here, **seven golden lampstands** refers to seven golden lamp holders that are place holding stands for portable oil lamps. These seven lamp holders are made of gold or, at the very least, were plated with gold. Apparently these lamp holders represent the seven assemblies of believers in the seven cities mentioned in the previous verse. The number **seven** is often used in the Bible as a symbol for completeness and perfection, although the context would simply suggest that the number is required by the amount of the churches addressed in Revelation chapters two and three. Alternate translation: “seven golden portable oil lamp-holding stands” (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 13 xmx7 figs-simile ὅμοιον Υἱὸν Ἀνθρώπου 1 son of man The expression **like a son of man** describes a human figure that recalls the same Aramaic phrase in Daniel 7, specifically within [Daniel 7:13](../../dan/07/13.md). The point of this comparison is that the figure John saw looked like a human. If your readers would misunderstand this, you could express this meaning in a non-figurative way. Alternate translation: “a being that looked like a man” or “a figure that resembled a human being” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 13 y6qk ζώνην χρυσᾶν 1 a golden sash A **sash** was a strip of cloth worn around the chest. This one may have been woven from golden threads. Clearly **sash** is not a belt that is worn around the waist specifically. Alternate translation: “strap” or “band”
REV 1 14 qc12 figs-simile ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ, ὡς ἔριον λευκόν ὡς χιών 1 His head and hair were as white as wool—as white as snow Here, **wool** and **snow** are examples of things that are very **white**. The double comparison between hair of the head with both **wool** and **snow** represents the figure of speech known as a simile. Although the phrase **his head and hair** literally refers to both the head and hair, the idea must be to the hair being white on the head, which is then compared in a simile’s manner of comparison to both **wool** and **snow**. (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 14 mg7r figs-doublet λευκαὶ, ὡς ἔριον λευκόν ὡς χιών 1 The repetition of **white as** emphasizes that they were very white. The doubling of **white* indicates a figure of speech known as a doublet. A doublet provides emphasis by means of repetition. (See: [[rc://en/ta/man/translate/figs-doublet]])
REV 1 14 j9w4 ἔριον 1 wool The word **wool** refers to the hair of a sheep or goat. In this simile comparison, the **wool** is considered to be very white.
REV 1 14 vp4t figs-simile οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός 1 his eyes were like a flame of fire John describes **his eyes** as being full of light and very bright like **a flame of fire**. Alternate translation: “his eyes were glowing like a flame of fire” or “his eyes blazed like a flame of fire” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 15 u551 figs-simile οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ 1 His feet were like polished bronze Here, **like polished bronze** describes the appearance of the figure’s feet in a manner of comparison known as simile. Objects made of **bronze** are **polished** to make them shine and reflect light. Alternate translation: “his feet were very shiny like polished bronze” or “his feet were reflecting light like polished bronze” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 15 d6je figs-events ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης 1 like polished bronze, like bronze that had been refined in a furnace The **bronze** would be **refined** first by melting it in a **furnace**, and then polished. Here, **furnace** refers to a strong container for holding a very hot fire. People would put metal in it, and the hot fire would melt away any impurities that were in the metal. A translation should not imply that the bronze was first polished and then refined in a furnace, thereby reversing the actual order of events. Alternate translation: “like bronze that has been purified in a hot furnace and then polished” (See: [[rc://en/ta/man/translate/figs-events]])
REV 1 15 izg6 figs-simile ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν 1 the sound of many rushing waters The **sound** of **his voice** was very loud, like the sound of a large and fast flowing river or of a large waterfall with loud waves of constant water flow. This figurative expression is a comparison by a simile. The idea is simply of a great noise caused by a large volume of water, so that something like a river or waterfall could describe the notion for comparison of the voice’s great force. (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 16 qu9h writing-pronouns καὶ ἔχων 1 Here, the subject of **and having** should be assumed from earlier in verse [1:13](../01/13.md) rendered one **like a son of man**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “he was holding” (See: [[rc://en/ta/man/translate/writing-pronouns]])
REV 1 16 udj5 writing-symlanguage καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά 1 The number **seven** is often used in the Bible as a symbol for completeness and perfection, although the context would simply suggest that the number is required by the amount of the churches addressed in Revelation chapters two and three. Hence, the **seven stars** refer to **the angels of the seven churches** as stated explicitly in [1:20](../01/20.md). The symbolism of Jesus Christ holding stars could have two possible connotations, namely: (1) Christ having absolute authority over the stars in the heavens as a divine person, or (2) Christ keeping the churches symbolized in the stars secure and safe from death or evil so as to have eternal life as described in [John 10:28](../../joh/10/28.md). The translator does not need to specify one interpretation over the other one. Alternate translation: “and keeping seven stars in his right hand” (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 16 pp58 καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη 1 a sword … was coming out of his mouth Here, the **sword** refers to a sword that is sharpened on both edges so that it can cut in both directions on both sides. Only the blade of the sword protruded from Christ’s mouth since the imagery is most likely a metaphor for the spoken word as being figuratively sharp and able to pierce things. The symbolism was probably inspired by the fact that Roman **double-edged** swords were shaped like human tongues in their forms. Thus, **double-edged** swords in the shape of human tongues apparently signify spoken words coming from the human mouth. The translator may wish to indicate this imagery in his translation of the symbolism. Alternate translation: “a sharp, double-edged sword was protruding from his mouth”
REV 1 16 cb26 figs-simile ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ 1 Here, the simile in the phrase **shining as the sun at its strength** expresses a very bright appearance. Thus, the face of Jesus Christ appeared very bright in a similar manner to the way that the sun shines in its full force during the middle of the day. Alternate translation: “shining as bright as the noonday sun” or “shining as bright as the mid-day sun” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 17 twy9 translate-symaction ἔπεσα πρὸς τοὺς πόδας αὐτοῦ, ὡς νεκρός 1 fell at his feet like a dead man John lay down facing the ground in a common gesture that expresses a deferential respect for a person before whom one bows down before. This symbolic action or cultural gesture of obeisance signifies great respect, reverential awe, and maybe even some fear at the person who receives the symbolic gesture of the bow. John was probably very frightened and was showing Jesus great respect by the customary act of a dramatic bow before the presence of Jesus. If the translator has a similar symbolic action or cutlural gesture to indicate obeisance in the culture of the target language, then perhaps the similar cultural action should be incorporated in the translation. (See: [[rc://en/ta/man/translate/translate-symaction]])
REV 1 17 vz4u translate-symaction καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ 1 Here, the subject of **and he placed his right hand on me** should be assumed from earlier in the context at verse [1:13](../01/13.md). Verse [1:13](../01/13.md) mentions one **like a son of man** as a description of Jesus Christ. If this might confuse your readers, you could explicitly state the subject as Jesus. Alternate translation: “Jesus placed his right hand on me” (See: [[rc://en/ta/man/translate/writing-pronouns]])
REV 1 14 qc12 figs-simile ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ, ὡς ἔριον λευκόν ὡς χιών 1 His head and hair were as white as wool—as white as snow The point of this comparison is that the **head and hair** were like **wool** and **snow**, which are both very white. If your readers would misunderstand this, you could use an equivalent comparison or express this meaning in a non-figurative way. Alternate translation: "Now his head and hair were very white, like the white color of wool and snow" (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 14 mg7r figs-doublet λευκαὶ, ὡς ἔριον λευκόν ὡς χιών 1 John uses **white as** in order to emphasize how white the head and hair were. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: "extremely white like wool and snow" (See: [[rc://en/ta/man/translate/figs-doublet]])
REV 1 14 j9w4 ἔριον 1 wool The word **wool** refers to the hair of a sheep or goat that can often be very white. If your readers would not be familiar with this material, you could use the name of a type of fur or fabric in your area that is known to be very white, or you could use a general expression. Alternate translation: "white fabric" (See: [[rc://en/ta/man/translate/translate-unknown]])
REV 1 14 vp4t figs-simile οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός 1 his eyes were like a flame of fire The point of this comparison is that the **eyes** were like **a flame of fire**, which full of light and very bright. If your readers would misunderstand this, you could use an equivalent comparison or express this meaning in a non-figurative way. Alternate translation: “his eyes were glowing like a flame of fire” or “his eyes blazed like a flame of fire” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 15 u551 figs-simile οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ 1 His feet were like polished bronze The point of this comparison is that the **feet** were like **polished bronze**, which is very shiny. If your readers would misunderstand this, you could use an equivalent comparison or express this meaning in a non-figurative way. Alternate translation: “his feet were very shiny like polished bronze” or “his feet were reflecting light like polished bronze” (See: [[rc://en/ta/man/translate/figs-simile]])\n
REV 1 15 d6je figs-events ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης 1 like polished bronze, like bronze that had been refined in a furnace Here, **furnace** refers to a strong container for holding a very hot fire. People would put metal like **bronze** in it, and the hot fire would make the metal **refined** by melting away any impurities that were in the metal. Do not translate this verse in a way that would imply that the bronze was first polished and then refined in a furnace, which reverses the actual order of events. Alternate translation: “like bronze that has been purified in a hot furnace and then polished” (See: [[rc://en/ta/man/translate/figs-events]])
REV 1 15 izg6 figs-simile ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν 1 the sound of many rushing waters The point of this comparison is that **the sound** of **his voice** was like the sound of a large and fast flowing river or of a large waterfall with loud waves of constant water flow, which is very loud. If your readers would misunderstand this, you could use an equivalent comparison or express this meaning in a non-figurative way. Alternate translation: "his voice was very loud like the sound of rushing waters" (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 16 qu9h καὶ ἔχων 1 Here, the subject of **and having** should be assumed from earlier in verse [1:13](../01/13.md) rendered one **like a son of man**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “and the one like the son of man had"
REV 1 16 udj5 writing-symlanguage καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά 1 Here, **seven stars** refer to "the angels of the seven churches" as stated explicitly in [1:20](../01/20.md). The symbolism of Jesus Christ holding stars could refer to: (1) Christ having absolute authority over the churches symbolized by the stars. Alternate translation: "and exercising authority over the stars" (2) Christ keeping the churches symbolized by the stars secure and safe from death or evil so as to have eternal life as described in [John 10:28](../../joh/10/28.md). Alternate translation: “and keeping seven stars in his right hand” (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 16 pp58 writing-symlanguage καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη 1 a sword … was coming out of his mouth Here, the **sword** refers to a sword that is sharpened on both edges so that it can cut in both directions on both sides. Only the blade of the sword protruded from Christ’s mouth since the imagery is most likely a metaphor for the spoken word as being figuratively sharp and able to pierce things. The symbolism was probably inspired by the fact that Roman **double-edged** swords were shaped like human tongues in their forms. Thus, **double-edged** swords in the shape of human tongues apparently signify spoken words coming from the human mouth. The translator may wish to indicate this imagery in his translation of the symbolism. Alternate translation: "a sharp, double-edged sword was protruding from his mouth" \n(See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 16 cb26 figs-simile ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ 1 Here, the simile in the phrase **shining as the sun at its strength** expresses a very bright appearance. Thus, the face of Jesus Christ appeared very bright in a similar manner to the way that the sun shines in its full force during the middle of the day.\nIf your readers would misunderstand this, you could use an equivalent comparison or express this meaning in a non-figurative way. Alternate translation: “shining as bright as the noonday sun” or “shining as bright as the mid-day sun” (See: [[rc://en/ta/man/translate/figs-simile]])
REV 1 17 twy9 translate-symaction ἔπεσα πρὸς τοὺς πόδας αὐτοῦ, ὡς νεκρός 1 fell at his feet like a dead man This phrase describes John laying down with his face toward the ground in a common gesture that expresses a deferential respect for a person before whom one bows down before. This symbolic action or cultural gesture of obeisance signifies great respect, reverential awe, and maybe even some fear at the person who receives the symbolic gesture of the bow. John was probably very frightened and was showing Jesus great respect by the customary act of a dramatic bow before the presence of Jesus. If the translator has a similar symbolic action or cultural gesture to indicate obeisance in the culture of the target language, then perhaps the similar cultural action should be incorporated in the translation. Alternate translation: "fell down at his feet like a dead man to show his fear and respect" (See: [[rc://en/ta/man/translate/translate-symaction]])
REV 1 17 vz4u writing-pronouns καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ 1 Here, the subject of **and he placed his right hand on me** should be assumed from earlier in the context at verse [1:13](../01/13.md). Verse [1:13](../01/13.md) mentions one **like a son of man** as a description of Jesus Christ. If this might confuse your readers, you could explicitly state the subject as Jesus. Alternate translation: “Jesus placed his right hand on me” (See: [[rc://en/ta/man/translate/writing-pronouns]])
REV 1 17 jw5r translate-symaction καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ 1 He placed his right hand on me Here, the phrase **and he placed his right hand on me** signifies a cultural gesture or symbolic action that expresses comfort and assurance for the person who is need of encouragement at the moment of fear. The symbolic action has the accompanying verbal expression of **Do not be afraid** so as to illustrate the significance and symbolism of the cultural gesture. Alternate translation: “and he touched me with his right hand” (See: [[rc://en/ta/man/translate/translate-symaction]])
REV 1 17 uc3d figs-merism ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος 1 I am the first and the last Here, **the first and the last** refers to the eternal nature of Jesus in a figure of expression known as a merism. This is to say, Jesus Christ exists in nature eternally in that he existed before anything else and he will continue to exist after everything else is gone. A merism gives a sense of a totality by a description that references two extreme parts of the entirety of a concept. In this case, the parts at the extremities of the entirety of the concept are the ordinals **first** and **last**. However, in the prior verse of [1:8](../01/08.md), the metaphor for eternity was described in terms of the Greek alphabet. In other words, the parts at the extremities of the entirety of the concept are the first (**alpha**) and last (**omega**) letters of the Greek alphabet. Yet, in this context here, the parts at the extremities are simply the ordinal numbers **first** and **last**. The translator may wish to find an equivalent phrase to express a merism in the culture of his target language. (See: [[rc://en/ta/man/translate/figs-merism]])
REV 1 18 zm05 καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς 1 Here, the phrase **the one who lives** is a common description of God in both the Old and New Testaments. Essentially this common divine title is a phrase which communicates the notion that God has immortal life in his essential nature. In contrast to God, who lives in immortal essence and in his very being as the living God, mortal humans die because of their sinful nature. The translator may wish to find an equivalent description of God to express his immortal or eternal life as part of his essence or being. Alternate translation: “the living one” or “the one who gives life”
REV 1 18 cc7c figs-metaphor καὶ ἰδοὺ 1 Here, **Behold** is a word that focuses the attention of the listener on what the speaker is about to say. The word literally means “look” or “see”. However, in this case, the expression denotes the act of seeing figuratively by means of giving notice and attention. Alternate translation: “Listen carefully!” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 18 a4e2 figs-metaphor ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾍδου 1 I have the keys of death and of Hades Here, the phrase **I have the keys of death and of Hades** indicates a common metaphorical expression that symbolizes authority or power with the imagery of **keys**. This is to say, the idea of having the power over something is spoken of as having **the keys** to it. Alternate translation: “I have the power over death and over Hades” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 18 pgql figs-explicit ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾍδου 1 The implied information is that he can give life to those who have died and let them out of **Hades**. As stated in the previous note, **keys** are a symbol of power or authority over something, since keys represent the ability to control a door, whether to open it or to lock it. The translator may wish to make the symbolic and cultural implications of having **keys** explicit by indicating the power or authority of controlling such items. Alternate translation: “I have the power to give life to people who have died and to let them out of Hades” (See: [[rc://en/ta/man/translate/figs-explicit]])
REV 1 18 acrx translate-transliterate τοῦ θανάτου καὶ τοῦ ᾍδου 1 Here, **Hades** in the phrase **of death and of Hades** denotes the world of the dead and is commonly transliterated directly from the Greek language and its cultural mythology, as here in the ULT translation. The word **Hades** signifies the place or location where deceased individuals go after their death within the cultural world of Greek mythology. The distinction between death and **Hades** is not great, but there is a slight difference. Death indicates the state of being dead. However, **Hades** represents the place of death. Thus, the translator might indicate the slight differences between the two words in this verse here when translating the expression. Alternate translation: “of death’s state and of death’s location” (See: [[rc://en/ta/man/translate/translate-transliterate]])
REV 1 19 eupc figs-litany ἃ εἶδες, καὶ ἃ εἰσὶν, καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα 1 Here, the entire clause **what you have seen and what is and what is about to happen after these things** represents the three-part division of the entire Book of Revelation. This three-part division of the Book of Revelation is an example of the figure of speech known as a litany. A litany expresses a comprehensive notion so as to be inclusive of all without exceptions. In other words, The command to John requires that John write everything down in the book with no exceptions from what he is required to include in his work of composition. The translator may wish to indicate the use of this verse here as a natural three-part division of the book of Revelation. Alternatively, the translator may wish to reflect this actual reality in the translation of the three different clauses with their different tenses of verbs. Alternate translation: “that which you are seeing, that which exists now, and that which will happen afterwards” (See: [[rc://en/ta/man/translate/figs-litany]])
REV 1 20 ytmk τὸ μυστήριον τῶν ἑπτὰ ἀστέρων 1 Here, **the mystery** means “the secret meaning” or “the symbolic meaning” in the sense of the inner meaning of a symbolic vision. The word **mystery** represents a matter that is hidden or secret. The notion of a **mystery** also implies that there exists a symbolic meaning that the Holy Spirit can allow one to understand and interpret correctly. The translator may wish to convey some of the nuances explained in this note that are inherent in the notion of the word **mystery**. Alternate translation: “the secret meaning of the seven stars”
REV 1 20 d6ez writing-symlanguage τῶν ἑπτὰ ἀστέρων 1 stars These **stars** are symbols that represent the **seven** angels of the **seven** churches or assemblies of believers. The number **seven** is often used in the Bible as a symbol for completeness and perfection. However, here the number **seven** simply refers to the number of churches addressed in chapters two and three of the Book of Revelation. Alternate translation: “the seven celestial bodies” (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 20 fl5d writing-symlanguage λυχνίας 1 lampstands These **lampstands** are symbols that represent the seven churches or assemblies of believers mentioned in chapters two and three of the book of Revelation. Note the previous translation of this imagery in verse [Revelation 1:12](../01/12.md). (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 20 eek9 ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν 1 the angels of the seven churches Here, the phrase **the angels of the seven churches** could refer to: (1) heavenly angels who protect the seven churches. Alternatively, **the angels of the seven churches** are (2) human messengers who are sent to the seven churches. If **the angels** are human messengers, then, they could either be leaders of the seven churches or they could be the actual messengers who went from John bearing the Book of Revelation to the seven churches mentioned in verse [Revelation 1:11](../01/11.md). The translator should keep the apparent ambiguity of the symbolism and not try to specify either option of interpretation over the other.
REV 1 20 e25n τῶν ἑπτὰ ἐκκλησιῶν 1 seven churches Here, the **seven churches** refers to seven assemblies of believers which actually existed in southwestern Asia Minor when John wrote the Book of Revelation. Note the translation of these **seven churches** in verse [Revelation 1:11](../01/11.md).
REV 1 17 uc3d figs-merism ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος 1 I am the first and the last Here, **the first and the last** refers to the eternal nature of Jesus. He existed before anything else and he will continue to exist after everything else is gone. In this expression, **first** refers to what is before everything and **last** refers to what is after everything. This is similar to the use of alpha and omega in [verse 8](../01/08.md). If this might confuse your readers, you could use an equivalent expression or plain language. Alternate translation: "the one who existed before everything and will exist after everything" (See: [[rc://en/ta/man/translate/figs-merism]])
REV 1 18 zm05 καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς 1 Here, **the one who lives** refers to God. It could refer to: (1) God possessing eternal life in himself. Alternate translation: "the living one" (2) God being the source of life. Alternate translation: "the one who gives life" (See: [[rc://en/ta/man/translate/figs-explicit]])\n
REV 1 18 cc7c figs-metaphor καὶ ἰδοὺ 1 **Behold** here denotes the act of seeing figuratively by means of giving notice and attention. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “Listen carefully!” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 18 a4e2 figs-metaphor ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾍδου 1 I have the keys of death and of Hades John uses **keys** here figuratively to refer to authority or power. Just as **keys** have the ability to control the opening or locking of a door, so Jesus has the power to control death and Hades. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “I have the power over death and over Hades” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 1 18 pgql figs-explicit ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾍδου 1 This clause implies that Jesus can give life to those who have died and let them out of **Hades**. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “I have the power to give life to people who have died and to let them out of Hades” (See: [[rc://en/ta/man/translate/figs-explicit]])
REV 1 18 acrx translate-transliterate τοῦ θανάτου καὶ τοῦ ᾍδου 1 **Hades** here refers to the world of people who have died and is commonly transliterated directly from the Greek language, as in the ULT. **Hades** signifies the place or location where deceased individuals go after they die within the cultural world of Greek mythology. The distinction between death and **Hades** is not great, but there is a slight difference. Death indicates the state of being dead. However, **Hades** represents the place where the spirits of dead people reside. Thus, the translator might indicate the slight differences between the two words in this verse here when translating the expression. Alternate translation: “of death’s state and of death’s location” (See: [[rc://en/ta/man/translate/translate-transliterate]])
REV 1 19 eupc figs-litany ἃ εἶδες, καὶ ἃ εἰσὶν, καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα 1 Here, **what you have seen and what is and what is about to happen after these things** represents the three-part division of the entire Book of Revelation. This repetitive style of speaking or writing is called a "litany." The command to John requires John to write everything down in the book with no exceptions from what he is required to write. If it would help your readers, you could indicate the use of this verse here as a natural three-part division of the book of Revelation. Alternatively, you may wish to reflect in the translation of the three different clauses with their different verb tenses. Alternate translation: “that which you are seeing, that which exists now, and that which will happen afterwards” (See: [[rc://en/ta/man/translate/figs-litany]])
REV 1 20 ytmk τὸ μυστήριον τῶν ἑπτὰ ἀστέρων 1 Here, **the mystery** refers to a secret or symbolic meaning of a symbolic vision of the **seven stars**. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “the secret meaning of the seven stars” (See: [[rc://en/ta/man/translate/figs-explicit]])\n
REV 1 20 d6ez writing-symlanguage τῶν ἑπτὰ ἀστέρων 1 stars See how you translated this phrase in [verse 16](../01/16.md). (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 20 fl5d writing-symlanguage λυχνίας 1 lampstands See how you translated this word in [verse 12](../01/12.md). (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 1 20 eek9 figs-explicit ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν 1 the angels of the seven churches Here, **the angels of the seven churches** could refer to: (1) heavenly angels who protect the seven churches, as in the ULT. (2) human messengers who are sent to the seven churches. In this case they could either be leaders of the seven churches or the actual messengers who went from John bearing the Book of Revelation to the seven churches mentioned in [verse 11](../01/11.md). Alternate translation: “the seven messengers of the seven churches” (See: [[rc://en/ta/man/translate/figs-explicit]])
REV 1 20 e25n τῶν ἑπτὰ ἐκκλησιῶν 1 seven churches See how you translated this in [verse 11](../01/11.md).
REV 2 intro zps2 0 # Revelation 2 General Notes<br><br>## Structure and formatting<br><br>### Outline of Chapters Two and Three of Revelation<br><br>I. The Current Condition of the Churches (2:1-3:22)<br><br>A. The Letter to Ephesus (2:1-7)<br><br>B. The Letter to Smyrna (2:8-11)<br><br><br>C. The Letter to Pergamum (2:12-17)<br><br><br>D. The Letter to Thyatira (2:18-29)<br><br><br>E. The Letter to Sardis (3:1-6)<br><br><br>F. The Letter to Philadelphia (3:7-13)<br><br><br>G. The Letter to Laodicea (3:14-22)<br><br><br>Chapters 2 and 3 together are usually called the “seven letters to the seven churches.” You may wish to set each letter apart. The reader can then easily see that they are separate letters.<br><br>Some translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words of verse 27.<br><br>## Special concepts in this chapter<br><br>### Poverty and wealth<br><br>The Christians in Smyrna were poor because they did not have much money. But they were rich spiritually because God would reward them for their suffering. (See: [[rc://en/tw/dict/bible/kt/spirit]])<br><br>### “The devil is about to”<br><br>People were about to take some of the Christians in Smyrna and throw them into prison and even kill some of them ([Revelation 2:10](../rev/02/10.md)). John does not say who these people were. But he does speak of them harming the Christians as if Satan himself were harming them. (See: [[rc://en/ta/man/translate/figs-metonymy]])<br><br>### Balaam, Balak, and Jezebel<br><br>Balaam, Balak, and Jezebel were people who lived long before Jesus was born. They all tried to harm the Israelites either by cursing them or by making them want to stop obeying God.<br><br>## Important figures of speech in this chapter<br><br>### “Let the one who has an ear, hear what the Spirit is saying to the churches”<br><br>The writer knew that almost all of his readers had physical ears. The ear here is a metonym for hearing what God says and desiring to obey him. (See: [[rc://en/ta/man/translate/figs-metonymy]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “The angel of the church”<br><br>The word **angel** here can also mean “messenger.” This might refer to the messenger or leader of the church. See how you translated “angel” in [Revelation 1:20](../rev/01/20.md).<br><br>### “The words of the one who”<br><br>The verses with these words can be difficult to translate. They do not make complete sentences. You may need to add “These are” to the beginning of these verses. Also, Jesus used these words to speak of himself as if he were speaking of another person. Your language may not allow people to speak of themselves as if they were speaking of other people. Jesus began speaking in [Revelation 1:17](../rev/01/17.md). He continues to speak through the end of Chapter 3.
REV 2 1 kq5r τῷ ἀγγέλῳ 1 the angel Here, **angel** could refer to: (1) a heavenly angel which protects the church at Ephesus. Alternatively, this **angel** is (2) a human messenger which is sent to the seven churches. If **the angel** is a human messenger, then it could refer to a leader of the church at Ephesus or, perhaps, to the actual messenger who went from John bearing the Book of Revelation to the church at Ephesus. Note that verse [Revelation 1:11](../01/11.md) would suggest the need for messengers to be sent to each of the seven churches in their seven cities. The translator should keep the apparent ambiguity of the symbolism and not try to specify either option of interpretation over the other. Note the translation of **angel** in [Revelation 1:20](../01/20.md).
REV 2 1 mn8x translate-names τῷ ἀγγέλῳ τῆς ἐν Ἐφέσῳ ἐκκλησίας γράψον 1 General Information: This is the beginning of Jesus Christ’s message to the angel of the church in Ephesus. Ephesus is the name of one of the **seven churches**, or seven assemblies of believers, which existed in southwestern Asia Minor when John wrote the Book of Revelation. Note the translation of the **seven churches** in verse [Revelation 1:11](../01/11.md). (See: [[rc://en/ta/man/translate/translate-names]])
REV 2 1 kq5r figs-explicit τῷ ἀγγέλῳ τῆς ἐν Ἐφέσῳ ἐκκλησίας 1 the angel Here, **the angel** could refer to: (1) a heavenly angel who protects the church in Ephesus, as in the ULT. (2) a human messenger who is sent to the church in Ephesus. In this case, **the angel** could either be a leader of the church in Ephesus or the actual messenger who went from John bearing the Book of Revelation to the church in Ephesus. See how you translated “angels” in [Revelation 1:20](../01/20.md). Alternate translation: “the messenger of the church in Ephesus” (See: [[rc://en/ta/man/translate/figs-explicit]]).
REV 2 1 mn8x translate-names τῷ ἀγγέλῳ τῆς ἐν Ἐφέσῳ ἐκκλησίας γράψον 1 General Information: This is the beginning of Jesus Christ’s message to the angel of the church in **Ephesus**. Ephesus is the name of one of the seven churches, or seven assemblies of believers, which existed in southwestern Asia Minor when John wrote the Book of Revelation. Note the translation of the **seven churches** in [Revelation 1:11](../01/11.md). (See: [[rc://en/ta/man/translate/translate-names]])
REV 2 1 mz7l τάδε λέγει 1 Here, **says these things** indicates that the clauses that comes before and after this phrase are quotations. If this might confuse your readers, you could move this phrase to the beginning or end of the verse. Alternate translation: "says this message"
REV 2 1 q1ck writing-pronouns ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν 1 Here, the implied subject of the two clauses is Jesus Christ. Jesus Christ is the assumed subject from the context established in the previous chapter one. If this might confuse your readers, you could say the intended reference to Jesus Christ explicitly. Alternate translation: “Jesus Christ, the one who holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands” (See: [[rc://en/ta/man/translate/writing-pronouns]])
REV 2 1 i92a writing-symlanguage ἀστέρας 1 stars These **stars** are symbols. The **stars** represent the seven angels of the seven churches. Note the translations of **stars** in [Revelation 1:16](../01/16.md) and [Revelation 1:20](../01/20.md). The figure of speech is that of symbolic language which is common to the Book of Revelation. (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 2 1 ugs3 writing-symlanguage τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν 1 lampstands The **golden lampstands** are symbols that represent the seven churches, or seven assemblies of believers. See how you translated **lampstands** in [Revelation 1:12](../01/12.md). (See: [[rc://en/ta/man/translate/writing-symlanguage]])
@ -113,20 +112,24 @@ REV 2 3 nn01 figs-explicit καὶ ὑπομονὴν ἔχεις 1 Here, **and
REV 2 3 muq8 figs-metonymy διὰ τὸ ὄνομά μου 1 because of my name Here, **name** is a metonym for the person of Jesus Christ, since Jesus uses **name** here to refer to himself. The believers in Ephesus are suffering persecution and difficult circumstances for the sake of Jesus Christ as believers in him. The assembly in Ephesus suffers for the sake of the person and message of Jesus Christ within their society. Alternate translation: “because of me” or “because you believe in my name” or “because you believe in me” (See: [[rc://en/ta/man/translate/figs-metonymy]])\n
REV 2 3 j46d figs-metaphor οὐ κεκοπίακες 1 you have not grown weary Being discouraged is spoken of as growing **weary**. The metaphor relates the notion of quitting an action with becoming tired since often people stop an action if they are tired. Alternate translation: “you have not become discouraged” or “you have not quit” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 2 3 mg3z figs-litotes οὐ κεκοπίακες 1 Here, **have not grown weary** is a litotes expression that expresses emphasis by negating the opposite statement. In this case, Jesus emphasizes the act of persevering and not giving up despite obstacles by stating the opposite notion. The believers at Ephesus had persevered in trials but did not give up. Thus, they did not grow **weary** or become tired, but rather they continued to try hard. See the previous note about the metaphor in the figure of speech. Alternate translation: “you have not grown tired” (See: [[rc://en/ta/man/translate/figs-litotes]])
REV 2 4 j7gz ἔχω κατὰ σοῦ, ὅτι 1 I have against you the fact that Here **I have against you that** indicates a negative, critical sentiment. It expresses the idea of a critical attitude in the person speaking, meaning something like: "I have something against you" or "there is something about you that I disapprove of". The Greek does not supply what Jesus is angry about, but the following clause describes the matter of contention. Alternate translation: “I disapprove of you because” or “I have a criticism to make of you"
REV 2 4 kx98 figs-metaphor τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες 1 you have left behind your first love To stop doing something is spoken of as leaving it **behind**, and **love** is spoken of as if it is an object that can be left behind. Alternate translation: “you have stopped loving me as you did at the beginning” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 2 5 sfw2 figs-metaphor πόθεν πέπτωκας 1 from where you have fallen The notion of the church no longer loving as much as they used to love is spoken of as having **fallen** in the sense of "how far you have fallen from your original location". Here, "falling" from a standing location is a metaphor for abandoning an earlier love and devotion for a person, in this case Jesus. The metaphorical figure of speech describes a tremendous decline in the love for Jesus among the Christians at Ephesus. Alternate translation: “how much you have changed” or “how much you used to love me” or "how far you have fallen" (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 2 5 j6p5 εἰ δὲ μή 1 Unless you repent Alternate translation: “If you do not repent”
REV 2 5 j8p5 writing-symlanguage κινήσω τὴν λυχνίαν σου 1 remove your lampstand The **lampstand** is a symbol that represents one of the seven churches. See how you translated “lampstand” in [Revelation 1:12](../01/12.md). (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 2 6 cvi5 translate-names τῶν Νικολαϊτῶν 1 Nicolaitans The **Nicolaitans** were people who followed the teachings of a man named Nicolaus. (See: [[rc://en/ta/man/translate/translate-names]])
REV 2 7 s3qg figs-metonymy ὁ ἔχων οὖς, ἀκουσάτω 1 Let the one who has an ear, hear Jesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. Here, the phrase **has an ear** is a metonym for the willingness to understand and obey. Alternate translation: “Let the one who is willing to listen, listen to” or “The one who is willing to understand, let him understand and obey” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 2 7 ft48 figs-123person ὁ ἔχων οὖς, ἀκουσάτω 1 Let the one … hear Since Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to listen, listen to” or “If you are willing to understand, then understand and obey” (See: [[rc://en/ta/man/translate/figs-123person]])
REV 2 7 wzg1 figs-genericnoun τῷ νικῶντι 1 the one who conquers This refers anyone **who conquers**. Alternate translation: “To anyone who resists evil” or “To those who do not agree to do evil” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
REV 2 7 rmf5 τῷ Παραδείσῳ τοῦ Θεοῦ 1 the paradise of God This is a symbol for heaven. Alternate translation: “God’s garden”
REV 2 8 is3w 0 General Information: This is the beginning of the Son of Man’s message to the angel of the church in Smyrna.
REV 2 8 ie9x τῷ ἀγγέλῳ 1 the angel Here, **angel** could refer to: (1) a heavenly angel who protects this church. (2) a human messenger to the church, either a messenger who went from John to the church or the leader of the churches. See how you translated “angel” in [Revelation 1:20](../01/20.md)
REV 2 8 key2 translate-names Σμύρνῃ 1 Smyrna **Smyrna** is the name of a city in a part of western Asia that today is modern Turkey. See how you translated this in [Revelation 1:11](../01/11.md). (See: [[rc://en/ta/man/translate/translate-names]])
REV 2 8 k7qk figs-merism ὁ πρῶτος καὶ ὁ ἔσχατος 1 the first and the last Here, the **first and the last** refers to the eternal nature of Jesus. See how you translated this in [Revelation 1:17](../01/17.md). (See: [[rc://en/ta/man/translate/figs-merism]])
REV 2 4 j7gz figs-ellipsis ἔχω κατὰ σοῦ, ὅτι 1 I have against you the fact that Here **I have against you that** indicates a negative, critical sentiment. It expresses the idea of a critical attitude in the person speaking, meaning something like: "I have something against you" or "there is something about you that I disapprove of". Jesus is leaving out a word in the idiomatic expression that some languages would need in order for a clause to be complete. However, the following words in the context describe the matter of contention that Jesus is angry about. If your language requires an explanation of what Jesus is taking issue with the Ephesian church about, then you can supply it from the context. Alternate translation: "I disapprove of you because" or "I have a criticism to make of you" (See: [[rc://en/ta/man/translate/figs-ellipsis]])
REV 2 4 kx98 figs-metaphor τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες 1 you have left behind your first love To stop doing something is spoken of as leaving it **behind**. Here, **love** represents an object that can abandoned. Here, the expression presents a metaphor expressing **love** as an object that can be forsaken. Alternate translation: “you have stopped loving me as you did at the beginning” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 2 5 sfw2 figs-metaphor πόθεν πέπτωκας 1 from where you have fallen The notion of the church no longer loving as much as they used to love is spoken of as having **fallen** in the sense of "how far you have fallen from your original location". Here, "falling" from a standing location is a metaphor for abandoning an earlier love and devotion for a person, in this case Jesus. Here, the metaphorical expression describes a tremendous decline in the love for Jesus among the Christians at Ephesus. Alternate translation: “how much you have changed” or “how much you once loved me” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 2 5 cd8v figs-metonymy καὶ τὰ πρῶτα ἔργα ποίησον 1 Here, **the first works** is a metonym that describes the behavior or way of life of the Ephesian believers earlier in their Christian practice. Earlier in the Christian way of life of the Ephesian believers they made greater efforts in their stronger devotion for Jesus. Alternate translation: “and do the first efforts” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 2 5 hlyf figs-metaphor ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς 1 Here, **I will come to you and I will remove your lampstand from its place** could refer to: (1) a special coming in judgment that Jesus would make personally for only the church of Ephesus. (2) the final, second coming of Jesus to the earth in judgment. In both interpretation options, Jesus uses a metaphor from the actual Roman destruction of the Jerusalem temple in 70 AD. In 70 AD, the Romans entered the Jerusalem temple and removed the seven-branched lampstand from inside the sanctuary. However, the translator should not make either interpretive option explicit in the translation. Alternate translation: “I will come to you and I will extract your lampstand from its place” (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 2 5 j8p5 writing-symlanguage ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς\n 1 remove your lampstand The **lampstand** is a symbol that represents one of the seven churches. See how you translated **lampstand** in [Revelation 1:12](../01/12.md). (See: [[rc://en/ta/man/translate/writing-symlanguage]])
REV 2 6 g8gn figs-metaphor  ἀλλὰ τοῦτο ἔχεις 1 **But you have this** is a metaphor in which **this** represents the fact that Jesus hates the works of the Nicolaitans. The metaphor in this idiomatic expression is that **this** is spoken of as if it were an object someone could have. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: "But this is to your credit" or "But here is a good thing you are doing" (See: [[rc://en/ta/man/translate/figs-metaphor]])\n
REV 2 6 cvi5 translate-names τῶν Νικολαϊτῶν 1 Nicolaitans The **Nicolaitans** were people who followed the teachings or practices of a man named Nicolaus. The translator should not attempt to specify the actual teachings or practices of the **Nicolaitans** since there is no certainty about what Nicolaus taught or practiced. (See: [[rc://en/ta/man/translate/translate-names]])
REV 2 7 s3qg figs-metonymy ὁ ἔχων οὖς, ἀκουσάτω 1 Let the one who has an ear, hear Jesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. Here, the phrase **has an ear** presents a metonym for the willingness to understand and obey by association with the part of the body in which his listeners would have been receiving his teaching. Alternate translation: “Let the one who is willing to listen, listen to” or “The one who is willing to understand, let him understand and obey” (See: [[rc://en/ta/man/translate/figs-metonymy]])
REV 2 7 tidg figs-123person ὁ ἔχων οὖς, ἀκουσάτω 1 Since Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to pay attention, then pay attention” or “If you are willing to understand, then understand and obey” (See: [[rc://en/ta/man/translate/figs-123person]])
REV 2 7 wzg1 figs-metaphor τῷ νικῶντι 1 the one who conquers **To the one who conquers** refers to anyone **who conquers**, or is victorious throughout obstacles and difficulties in the Christian life. The expression represents a metaphor comparing the Christian life to a military battle, in which the Christian overcomes the forces of evil and any difficult obstacles in warfare. Alternate translation: “To the one who wins the victory" or "To the one who overcomes the obstacles" (See: [[rc://en/ta/man/translate/figs-metaphor]])
REV 2 7 ng2d figs-possession ἐκ τοῦ ξύλου τῆς ζωῆς 1 John is using the possessive form of **tree** to describe the **tree** as giving **life**. The imagery recalls Genesis 3:22's reference to **the tree of life** in the Garden of Eden. If this is not clear in your language, you could say the meaning explicitly. Alternate translation: "the tree that grants life" (See: [[rc://en/ta/man/translate/figs-possession]])
REV 2 7 rmf5 figs-transliterate τῷ Παραδείσῳ τοῦ Θεοῦ 1 the paradise of God Here, **paradise** is a Greek transliteration of a Persian word that describes a pleasure garden and zoo that Persian monarchs built at their residences. However, in the Bible **paradise** becomes a symbol for heaven. The symbolism for heaven might be seen in Luke 23:43 and 2 Corinthians 12:4, which both show that **paradise** is a name for the abode of God. Thus, **paradise** represents the eternal and permanent home of believers in Jesus Christ in the new heavens and the new earth of the future. Alternate translation: “the garden of God” (See: [[rc://en/ta/man/translate/figs-transliterate]])
REV 2 8 is3w translate-names καὶ τῷ ἀγγέλῳ τῆς ἐν Σμύρνῃ ἐκκλησίας γράψον 1 General Information: This is the beginning of the Son of Man's message to the angel of the church in **Smyrna**. Smyrna is the name of one of the seven churches, or seven assemblies of believers, which existed in southwestern Asia Minor when John wrote the Book of Revelation. Note the translation of the **seven churches** in [Revelation 1:11](../01/11.md). (See: [[rc://en/ta/man/translate/translate-names]])
REV 2 8 ie9x figs-explicit τῷ ἀγγέλῳ τῆς ἐν Σμύρνῃ ἐκκλησίας 1 the angel Here, **the angel** could refer to: (1) a heavenly angel who protects the church in Smyrna, as in the ULT. (2) a human messenger who is sent to the church in Smyrna. In this case, **the angel** could either be a leader of the church in Smyrna or the actual messenger who went from John bearing the Book of Revelation to the church in Smyrna. See how you translated “angels” in [Revelation 1:20](../01/20.md). Alternate translation: “the messenger of the church in Smyrna” (See: [[rc://en/ta/man/translate/figs-explicit]]).
REV 2 8 nvn1 τάδε λέγει 1 See how you translated the phrase **says these things** in [Revelation 2:1](../02/01.md).
REV 2 8 k7qk figs-merism ὁ πρῶτος καὶ ὁ ἔσχατος 1 the first and the last Here, the **first and the last** refers to the eternal nature of Jesus Christ. See how you translated this in [Revelation 1:17](../01/17.md). (See: [[rc://en/ta/man/translate/figs-merism]])
REV 2 8 t5l1 figs-merism 1 Here, the phrase **who became dead but came to life again** describes Jesus Christ by the two extremes of his death on the cross as well as his current life after the resurrection. The figure of speech is a type of merism. See how you translated the very similar phrase in [Revelation 1:18](../01/18.md). However, note that there are slight differences between this verse and [Revelation 1:18](../01/18.md), such as in the order of the words. Alternate translation: "who became dead but lived again" or "who became dead but returned back to life" (See: [[rc://en/ta/man/translate/figs-merism]])
REV 2 9 p6hp figs-abstractnouns οἶδά σου τὴν θλῖψιν καὶ τὴν πτωχείαν 1 I know your sufferings and your poverty If your readers would misunderstand the abstract nouns **affliction** and **poverty**, you can express them as verbs. Alternate translation: “I know how you have suffered and how poor you are” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
REV 2 9 f6bp figs-abstractnouns τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς 1 I know the slander of those who say they are Jews If your readers would misunderstand the abstract noun **slander**, you can express it as a verb. Alternate translation: “how people have slandered you—those who say they are Jews” or “how people have said terrible things about you—those who say they are Jews” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
REV 2 9 qf9p καὶ οὐκ εἰσίν 1 but they are not Alternate translation: “but they are not real Jews”

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