unfoldingWord_en_tn/tn_REV.tsv

Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introduction\n\n### Outline of the book of Revelation\n\n1. Opening (1:1–20)\n2. Letters to the seven churches (2:1–3:22)\n3. Vision of God and the Lamb in heaven (4:1–5:14)\n4. The seven seals (6:1–8:1)\n5. The seven trumpets (8:2–13:18)\n6. Worship of the Lamb and judgment against Babylon (14:1–20)\n7. The seven bowls (15:1–18:24)\n8. Worship in heaven (19:1–10)\n9. The destruction of the beast (19:11–21)\n10. The thousand years, destruction of Satan, and final judgment (20:1–15)\n10. The new creation and the new Jerusalem (21:1–22:5)\n11. Closing (22:6–21)\n\n### Who wrote the book of Revelation?\n\nThe author identifies himself as John. Many interpreters believe that this means he was the apostle John. However, other interpreters believe this was a different man named John, a prophet who had a ministry among the seven churches described in chapters 2 and 3. In either case, this man wrote the book while on the island of Patmos. The Romans had exiled him there for teaching people about Jesus.\n\n### What type of writing is the book of Revelation?\n\nJohn used a special style of writing to describe his visions. John described what he saw by using many symbols. This style of writing is called symbolic prophecy or apocalyptic literature, and a book written in this style is called an apocalypse.\n\nNo other book of the Bible is written entirely in apocalyptic style like the book of Revelation. However, some passages in the books of Ezekiel, Zechariah, and especially Daniel are similar in content and style to Revelation. It may be beneficial to translate Revelation at the same time as Daniel since those two books have a similar style and some shared imagery. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by one of its traditional titles, such as “Revelation,” “The Revelation of Jesus Christ,” “The Revelation to Saint John,” or “The Apocalypse of John.” Or they may choose a different title such as “The Things that Jesus Christ Showed to John.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### What is the book of Revelation about?\n\nJohn wrote the book of Revelation to encourage believers to remain faithful even when suffering persecution. In the book, John describes visions he had of Satan and his followers fighting against and killing believers. In these visions, God causes many terrible things to happen on earth to punish wicked people. In the end, Jesus defeats Satan and his followers. Then Jesus comforts those who were faithful. Those believers will live forever with God in the new heavens and earth.\n\n### Does one need to understand the book of Revelation in order to translate it?\n\nThe book provides the reader with some idea of how to understand its symbols by interpreting a few of them at the beginning (1:20) and near the end (19:8). But one does not need to understand all of the symbols in the book of Revelation in order to translate it properly. Translators should not suggest possible meanings for the symbols in their translations. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Are the events of Revelation past or future?\n\nSince early Christian times, scholars have interpreted Revelation differently. Some scholars think John described events that happened during his lifetime. Other scholars think John described events that happened throughout history, from his time until the return of Jesus. Still other scholars think John described events that will happen in a short period of time just before Christ returns.\n\nTranslators do not need to decide about the time reference of the visions in this book in order to translate it, and they should be careful not to let their own beliefs influence how they translate. They should leave the prophecies in the tenses that are used in the ULT.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Angels\n\nPeople in this culture recognized that God uses created spirits called angels to carry out his purposes. In the book of Revelation, John describes seeing visions of angels announcing and executing God’s judgments.
1:intro	u1e2				0	# Revelation 1 General Notes\n\n## Structure and formatting\n\nThis chapter explains how the book of Revelation records the vision John received on the island of Patmos.\n\n- Prologue (1:1-8)\n\n    Preface (1:1-3)\n    Address and Doxology (1:4-6)\n    Theme (1:7-8)\n\n- John’s Vision of Christ (1:9-20)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the words quoted in verse 7.\n\n## Special concepts in this chapter\n\n### Seven churches\n\nJohn wrote this book to seven actual churches in the Roman province of Asia, which was located in the western part of what is now the country of Turkey.
1:1	rkh9		rc://*/ta/man/translate/figs-abstractnouns	ἀποκάλυψις Ἰησοῦ Χριστοῦ, ἣν	1	If your language does not use an abstract noun for the idea of **revelation**, you could express the same idea in another way. Alternate translation: “What God disclosed to Jesus Christ, which” or “The matters that God revealed to Jesus Christ, which”
1:1	kv41		rc://*/ta/man/translate/figs-possession	ἀποκάλυψις Ἰησοῦ Χριστοῦ	1	This phrase could mean: (1) that this book is **revelation** that came to Jesus from God. Alternate translation: “The revelation to Jesus Christ” (2) that this book is **revelation** that came from Jesus to the author of the book, namely John. Alternate translation: “The revelation from Jesus Christ”
1:1	ik5v		rc://*/ta/man/translate/figs-explicit	τοῖς δούλοις αὐτοῦ	1	Here, **his servants** refers to people who believe in Jesus Christ and serve him as their Lord. If it would be helpful to your readers, you could indicate that explicitly. Alternative translation: “those who serve him”
1:1	x8bu			ἃ δεῖ γενέσθαι ἐν τάχει	1	Alternate translation: “the events that must happen soon”
1:1	kez4		rc://*/ta/man/translate/writing-pronouns	ἐσήμανεν	1	The pronoun **he** here refers to **Jesus Christ** and **it** refers to the **revelation**. It may be helpful to clarify this for your readers. Alternate translation: “Jesus communicated that revelation”
1:1	kz6m			ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ	1	Alternate translation: “by sending his angel to reveal it”
1:1	hz2w		rc://*/ta/man/translate/translate-names	Ἰωάννῃ	1	The word **John** is the name of a man. See the General Introduction to Revelation for a discussion of who this man may have been.
1:1	pb4u		rc://*/ta/man/translate/figs-123person	τῷ δούλῳ αὐτοῦ, Ἰωάννῃ	1	**John** is referring to himself in the third person here. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to me, John, his servant”
1:2	tgts		rc://*/ta/man/translate/writing-pronouns	ὃς ἐμαρτύρησεν	1	The pronoun **who** refers to John, the author of this book. If it would be helpful in your language, you could say that explicitly. It may be helpful to begin a new sentence here. Alternate translation: “John testified” or “I, John, testified”
1:2	va4c		rc://*/ta/man/translate/figs-metonymy	τὸν λόγον τοῦ Θεοῦ	1	Here, John uses **word** figuratively to refer to the message that God spoke by using words. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “the message that God spoke”
1:2	wb7z		rc://*/ta/man/translate/figs-abstractnouns	τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ	1	If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “what Jesus Christ testified”
1:2	b5se		rc://*/ta/man/translate/figs-possession	τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ	1	John is using a possessive form to describe the **testimony** that **Jesus Christ** gave. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “the testimony that Jesus Christ gave”
1:3	le65		rc://*/ta/man/translate/figs-genericnoun	ὁ ἀναγινώσκων	1	Here, **the one who reads** does not refer to a specific person. It refers to anyone who reads the words of the prophecy **aloud**, that is, in public. Express this in the way that would be most natural in your language. Alternate translation: “anyone who reads aloud”
1:3	t0q3		rc://*/ta/man/translate/figs-explicit	τῆς προφητείας	1	Here, **this prophecy** refers to this whole book that John is writing. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “of this book of prophecy”
1:3	h37b		rc://*/ta/man/translate/figs-activepassive	τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “who keep what John has written in it” or “who obey what they read in it”
1:3	dod2		rc://*/ta/man/translate/figs-idiom	τηροῦντες	1	See the discussion of the term “keep” in the General Introduction to Revelation. If it would be helpful in your language, you could state the meaning of this expression plainly here and elsewhere throughout the book. Alternate translation: “obeying”
1:3	dwt8		rc://*/ta/man/translate/figs-explicit	ὁ & καιρὸς ἐγγύς	1	Here, **the time** refers specifically to the appointed time when God will make the prophecies in this book come true. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “the time for the fulfillment of what is written in this book is near”
1:3	myem		rc://*/ta/man/translate/figs-metaphor	ὁ & καιρὸς ἐγγύς	1	Here, John speaks figuratively of **time** as if it could be **near** something. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “the time will be soon”
1:4	vw1t		rc://*/ta/man/translate/figs-123person	Ἰωάννης	1	In this culture, letter writers would give their own names first, and they would refer to themselves in the third person. If it would be helpful in your language, you could use the first person. If your language has a particular way of introducing the author of a letter, you could also use that. Alternate translation: “I, John, am writing this letter” or “From John”
1:4	apl8		rc://*/ta/man/translate/figs-123person	ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ	1	In this culture, after giving their own names, letter writers would then say to whom they were writing, naming those people in the third person. If it would be helpful in your language, you could use the second person. Alternate translation: “to you who are members of the seven churches in Asia”
1:4	y9yh		rc://*/ta/man/translate/translate-blessing	χάρις ὑμῖν καὶ εἰρήνη, ἀπὸ ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων, ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ	1	In this culture, letter writers would offer a good wish for the recipient before introducing the main business of the letter. Use a form in your language that makes it clear that this is a greeting and blessing. Alternate translation: “May the one who is and who was and who is coming and the seven spirits who are before his throne give you grace and peace”
1:4	lsun		rc://*/ta/man/translate/figs-abstractnouns	χάρις ὑμῖν καὶ εἰρήνη, ἀπὸ ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων, ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ	1	If your language does not use an abstract noun for the ideas of **grace** and **peace**, you could express the same ideas in another way. Alternate translation: “May the one who is and who was and who is coming and the seven spirits who are before his throne treat you kindly and make you peaceful”
1:4	unul		rc://*/ta/man/translate/figs-explicit	ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος	1	These three phrases all refer to God. If it would be helpful in your language, you could say this explicitly. Alternate translation: “God, who is and who was and who is coming”
1:4	qsu6		rc://*/ta/man/translate/figs-metaphor	ὁ ἐρχόμενος	1	Here, the phrase **who is coming** could refer to: (1) God’s future existence, to complete the idea that God exists in the past, present, and future. In other words, John may be using **is coming** figuratively to mean that God will exist in the future. Alternate translation: “who will be” or “who will still exist in the future” (2) the actual act of coming, when God will come to judge all of the people of the earth. Alternate translation: “who will come to judge”
1:4	x38p		rc://*/ta/man/translate/writing-symlanguage	τῶν ἑπτὰ πνευμάτων	1	The number **seven** is often used in the Bible as a symbol for completeness and perfection. Here, the **seven spirits** could refer to: (1) the Spirit of God, that is, the Holy Spirit, who is described with seven attributes in [Isaiah 11:2](../isa/11/02.md). Alternate translation: “the sevenfold Holy Spirit” (2) seven individual spirits who serve God and who also might be the “seven angels” whom John describes in [8:2](../08/02.md). Alternate translation: “the seven spirit beings” or “the seven angelic spirits”
1:5	w24x			καὶ ἀπὸ Ἰησοῦ Χριστοῦ	1	The first half of this verse continues the sentence from the previous verse. It may be helpful to begin a new sentence here and to repeat some of the information from the previous verse. Alternate translation: “And may grace and peace also be to you from Jesus Christ”
1:5	gz2n		rc://*/ta/man/translate/writing-quotations	ὁ μάρτυς ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν, καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς	1	This phrase **the faithful witness** is a title that describes Jesus Christ. The phrase probably comes from [Psalm 89:37](../psa/089/037.md). The other titles that describe Jesus Christ in this verse also come from Psalm 89, **the firstborn from the dead** and **the ruler of the kings of the earth**. Psalm 89 itself refers to the promises that God gave to David in [2 Samuel 7](../2sa/07/01.md). So all of these titles describe Jesus Christ as the one who completes God’s promises to David. You may want to include some of this information in a footnote. You may also want to indicate that these titles are Old Testament quotations by putting them in quotation marks or by indenting them.
1:5	l3h8		rc://*/ta/man/translate/figs-metaphor	ὁ πρωτότοκος τῶν νεκρῶν	1	John is speaking as if Jesus was “born” when he became alive again after he died. Since Jesus was the first person to do this, John says that he is the **firstborn**. This phrase probably alludes to [Psalm 89:27](../psa/89/27.md). If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “the first person to become alive again after dying”
1:5	j1xp		rc://*/ta/man/translate/figs-nominaladj	τῶν νεκρῶν	1	John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “from among people who have died”
1:5	ttqn		rc://*/ta/man/translate/translate-versebridge		1	A new sentence begins here that continues through the rest of the next verse. This sentence praises Jesus. To make this clear for your readers, you could create a verse bridge for verses 5–6 and begin with John’s wish that Jesus receive glory and power. A verse bridge might say something like this: “May the glory and the power forever be to Jesus because he is the one who loves us and who has released us from our sins by his blood and who has made us a kingdom, priests for his God and Father. Amen.”
1:5	tqfs		rc://*/ta/man/translate/writing-pronouns	τῷ ἀγαπῶντι ἡμᾶς	1	Here, **the one** refers to Jesus Christ. If this is not clear to your readers, you can say this explicitly. Alternate translation: “To Jesus Christ, who loves us”
1:5	u6v7		rc://*/ta/man/translate/figs-metaphor	λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν	1	Here John uses the word **released** figuratively to mean forgiving people for their **sins**. If this would confuse your readers, you could express the meaning in a non-figurative way. Alternative translation: “having forgiven us for our sins”
1:5	rvmr		rc://*/ta/man/translate/figs-exclusive	ἡμᾶς & ἡμῶν	1	The words **us** and **our** here include both John and his readers.
1:5	jpnq		rc://*/ta/man/translate/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 express this meaning plainly. Alternate translation: “from the punishment for our sins”
1:5	q64f		rc://*/ta/man/translate/figs-metonymy	τῷ αἵματι αὐτοῦ	1	Here, **blood** figuratively represents the death of Christ on the cross. If it would be helpful in your language, 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”
1:6	nhfb		rc://*/ta/man/translate/figs-metaphor	βασιλείαν	1	Here, **a kingdom** functions as a metaphor for the unity that believers have as they belong to each other and to God. If it would be helpful to your readers, you could indicate the meaning of **kingdom** here explicitly. Alternate translation: “a group that belongs to God”
1:6	iq7j		rc://*/ta/man/translate/figs-metaphor	ἱερεῖς	1	Here, the word **priests** functions as a metaphor for people who live to serve God. If it would be helpful to your readers, you could indicate this meaning explicitly. Alternate translation: “people who work” or “people who live”
1:6	nesy		rc://*/ta/man/translate/figs-abstractnouns	αὐτῷ ἡ δόξα καὶ τὸ κράτος	1	If your language does not use abstract nouns for **glory** or **power**, you could express these ideas in other ways. Here, **power** refers to the authority that Jesus has to rule over his kingdom. Alternate translation: “may people glorify Jesus and may he rule over everyone” or “may people honor Jesus and may he reign”
1:6	ne7x		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τῷ Θεῷ καὶ Πατρί αὐτοῦ	1	Here, the words **God** and **Father** refer to one person, not two. This is God the Father who exists with the Son and the Holy Spirit as God. The name **Father** is an important title for God that describes the relationship between God and Jesus. Alternate translation: “for God, his Father” or “for God, who is the Father of Jesus”
1:6	r456		rc://*/ta/man/translate/translate-transliterate	ἀμήν	1	See the discussion in the General Introduction to Revelation about how to represent the word **Amen** in your translation, here and in its other occurrences throughout the book.
1:7	ldv8		rc://*/ta/man/translate/figs-quotemarks	ἰδοὺ, ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς, καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ’ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς	1	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.
1:7	mx1c		rc://*/ta/man/translate/figs-metaphor	ἰδοὺ	1	As the General Introduction to Revelation discusses, here John is using the term **Behold** to focus his listeners’ attention on what he is about to say. Your language may have a comparable expression that you can use in your translation, in this instance and throughout the book. Alternate translation: “Listen carefully!”
1:7	bbqj		rc://*/ta/man/translate/writing-pronouns	ἔρχεται μετὰ τῶν νεφελῶν	1	The pronoun **he** here refers to Jesus Christ. If this is unclear to your readers, you could express the meaning explicitly. Alternate translation: “Jesus is coming with the clouds”
1:7	isa6			ἔρχεται μετὰ τῶν νεφελῶν	1	This phrase probably refers to [Daniel 7:13](../dan/07/13.md). You may want to include this information in a footnote.
1:7	k0qo		rc://*/ta/man/translate/figs-explicit	ἔρχεται μετὰ τῶν νεφελῶν	1	Jesus went into **the clouds** when he went up to heaven after God raised him from the dead. When Jesus returns, he will also come **with the clouds**. It is not clear whether this means implicitly that he will be sitting or riding on clouds or coming in the clouds or **with the clouds** in some other way. Your translation should express this in a way that is natural in your language. Alternate translation: “he approaches on the clouds”
1:7	nxqe			ὄψεται αὐτὸν πᾶς ὀφθαλμὸς, καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ’ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς	1	These phrases probably refer to [Zechariah 12:10](../zec/12/10.md). You may want to include this information in a footnote.
1:7	hb4i		rc://*/ta/man/translate/figs-synecdoche	πᾶς ὀφθαλμὸς	1	Since people see with their eyes, the word **eye** is used to refer to people. If this would not be natural in your language, you could express the meaning plainly. Alternate translation: “every person” or “everyone”
1:7	ndf6		rc://*/ta/man/translate/figs-metonymy	καὶ οἵτινες αὐτὸν ἐξεκέντησαν	1	Jesus’ hands and feet were **pierced** when he was nailed to the cross and a soldier **pierced** his side with a spear. Here **those who pierced him** refers to the people who killed him. If this would not be natural in your language, you could express the meaning plainly. Alternate translation: “even those who pierced and killed him” or “even those who stabbed him to death”
1:7	ewtl		rc://*/ta/man/translate/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 this would not be natural in your language, you could supply these words from the previous clause. Alternate translation: “even those who pierced him will see him”
1:7	s0rd		rc://*/ta/man/translate/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!”
1:8	c96p		rc://*/ta/man/translate/writing-quotations	ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ, λέγει Κύριος, ὁ Θεός, ὁ ὢν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, ὁ Παντοκράτωρ	1	Here, **says the Lord God** indicates that the clauses that come before and after this phrase are quotations. If it would be helpful in your language, you could move this phrase to the beginning or end of the verse. Alternate translation: “The Lord God says, ‘I am the alpha and the omega, the one who is, and who was, and who is coming, the Almighty.’”
1:8	ufix		rc://*/ta/man/translate/figs-metaphor	τὸ Ἄλφα καὶ τὸ Ὦ	1	The first and last letters of the Greek alphabet are **alpha** and **omega**. Comparing God to these letters means that he is the first and the last of all things. If it would be helpful in your language, you may consider using the first and last letters of your  alphabet, or use plain language. Alternate translation: “the A and the Z” or “the first and the last” or “the one who began and will end all things”
1:8	l1ss		rc://*/ta/man/translate/figs-merism	τὸ Ἄλφα καὶ τὸ Ὦ	1	Here the phrase **the alpha and the omega** refers to the eternal nature of God the Father or that of Jesus Christ. The Greek alphabet represents time, and referring to the beginning and ending letters includes all of those in between. In other words, these letters represent all of time. Therefore, the idea here is that God always exists. The second part of the verse says this plainly. Alternate translation: “the one who always existed and will always exist”
1:8	t0ga		rc://*/ta/man/translate/translate-textvariants	τὸ Ἄλφα καὶ τὸ Ὦ, λέγει Κύριος	1	Some versions add the phrase “the Beginning and the End” after this statement. If a translation of the Bible exists in your region, you may wish to use the 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.
1:8	in5e		rc://*/ta/man/translate/figs-metaphor	ὁ ἐρχόμενος	1	See how you translated the phrase **who is coming** in [1:4](../01/04.md).
1:9	mg1k		rc://*/ta/man/translate/figs-you	ὁ ἀδελφὸς ὑμῶν	1	Here, **your** is plural and refers to the believers assembled among the seven churches mentioned in chapters 1–3 of this book. If it would be clearer in your language, you could say this explicitly. Alternate translation: “the brother of you believers”
1:9	y5gy		rc://*/ta/man/translate/figs-metaphor	ὁ ἀδελφὸς	1	John is using the term **brother** to mean that he shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow believer”
1:9	ikek		rc://*/ta/man/translate/figs-abstractnouns	βασιλείᾳ	1	If your language does not use abstract nouns for the ideas of **suffering**, **kingdom**, and **endurance**, you could express these ideas in another way. Alternate translation: “someone who is patiently enduring while suffering just as you are because we belong to Jesus”
1:9	o6k9		rc://*/ta/man/translate/figs-metaphor	ἐν Ἰησοῦ	1	Here John pictures **Jesus** as containing the **suffering**, **kingdom**, and **patient endurance** that everyone who believes in him experiences. If it would be helpful in your language, you could express this idea plainly. Alternate translation: “that we all experience because we believe in Jesus”
1:9	c1a9		rc://*/ta/man/translate/figs-metonymy	διὰ τὸν λόγον τοῦ Θεοῦ	1	John uses **word of God** figuratively to describe the gospel message that came from God and that John proclaimed by using words. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “because of the message from God”
1:9	sim8		rc://*/ta/man/translate/figs-possession	τὴν μαρτυρίαν Ἰησοῦ	1	John is using a possessive form to describe the **testimony** about **Jesus** that John proclaimed. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “the testimony that I proclaimed about Jesus”
1:10	s2sw		rc://*/ta/man/translate/figs-idiom	ἐγενόμην ἐν Πνεύματι	1	Here, **in the Spirit** could mean: (1) God’s Spirit (the Holy Spirit) 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”
1:10	lnj2		rc://*/ta/man/translate/figs-explicit	τῇ Κυριακῇ ἡμέρᾳ	1	Here, **the Lord’s day** refers specifically to the first day of the week, which was the day when believers gathered to worship together in honor of the Lord’s resurrection. If this is unclear to your readers, you could express the meaning explicitly, using the term in your language for the first day of the week. Alternate translation: “Sunday, the Lord’s day”
1:10	fa68		rc://*/ta/man/translate/figs-simile	φωνὴν μεγάλην ὡς σάλπιγγος	1	The **voice** was very **loud** so that the noise sounded **like a trumpet**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a voice as loud as a trumpet being blown”
1:10	ggph		rc://*/ta/man/translate/figs-metonymy	φωνὴν μεγάλην	1	Here, **a loud voice** refers to a person speaking loudly, who is later revealed to be Jesus Christ. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a sound of someone speaking loudly”
1:10	fu9q		rc://*/ta/man/translate/translate-unknown	ὡς σάλπιγγος	1	A **trumpet** was an instrument for making a loud sound that, in John’s time, was probably made of metal. If you do not have trumpets in your culture, use a word in your language for a loud instrument.
1:11	y4ab		rc://*/ta/man/translate/writing-quotations	λεγούσης	1	Here, **saying** introduces a quotation. What follows is what the voice of the previous verse said. Consider natural ways of introducing direct quotations in your language. You may want to start a new sentence here. Alternate translation: “That voice said”
1:11	kq6x		rc://*/ta/man/translate/translate-names	Ἔφεσον & Σμύρναν & Πέργαμον & Θυάτειρα & Σάρδεις & Φιλαδέλφιαν & Λαοδίκιαν	1	These are the names of cities in the Roman province of Asia. They would be found in the southwestern area of Turkey today. The list begins with Ephesus, the most important city at the time, and it moves clockwise around the cities, ending with Laodicea, the southernmost city.
1:12	r89l		rc://*/ta/man/translate/figs-metonymy	τὴν φωνὴν ἥτις	1	Here, **voice** refers figuratively to the person speaking. The context indicates that Jesus Christ is the one speaking here. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who”
1:12	flem		rc://*/ta/man/translate/writing-symlanguage	ἑπτὰ λυχνίας χρυσᾶς	1	Here, **seven golden lampstands** refers to seven poles that each hold one or more oil lamps at the top. These seven lamp holders are made of 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, so it may be that these seven churches represent Christ’s church as a whole, that is, all believers. Alternate translation: “seven golden stands holding oil lamps”
1:13	xmx7		rc://*/ta/man/translate/figs-simile	ὅμοιον Υἱὸν Ἀνθρώπου	1	The expression **like a son of man** describes a human figure. It recalls the same phrase from [Daniel 7:13](../dan/07/13.md). The point of this comparison is that the figure John saw looked like a human. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “a being that looked like a man” or “a figure who resembled a human being”
1:13	y6qk		rc://*/ta/man/translate/translate-unknown	ζώνην χρυσᾶν	1	A **sash** was a strip of cloth worn around the chest. This one had the appearance of gold and may have been woven from golden threads. A **sash** is not a belt that is worn around the waist. Alternate translation: “a golden strap” or “a golden band”
1:14	hqz1		rc://*/ta/man/translate/figs-hendiadys	ἡ & κεφαλὴ αὐτοῦ καὶ αἱ τρίχες	1	Here, the phrase **head and hair** refers to the hair that is on the head. It does not mean that the skin of the head was white. Alternate translation: “the hair on his head”
1:14	mg7r		rc://*/ta/man/translate/figs-doublet	λευκαὶ, ὡς ἔριον λευκόν ὡς χιών	1	John uses repetition here in order to emphasize how white the hair was. If your language does not use repetition in this way, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely white like wool or snow”
1:14	j9w4		rc://*/ta/man/translate/translate-unknown	λευκαὶ, ὡς ἔριον λευκόν ὡς χιών	1	John is comparing the **hair** to **wool** and **snow** because those things are both very white. If your readers would not be familiar with those things, you could use the name of something in your area that is known to be very white, or you could use a general expression. Alternate translation: “white as egret feathers” or “white as cotton” or “very, very white”
1:14	vp4t		rc://*/ta/man/translate/figs-explicitinfo	οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός	1	It may be that the phrase **flame of fire** repeats information in a way that would be unnatural to express in your language. If so, you can say it in a more natural way. Alternate translation: “his eyes blazed like fire” or “his eyes were glowing like flames”
1:15	u551		rc://*/ta/man/translate/figs-simile	οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ	1	The point of this comparison is that the **feet** were like **polished bronze**, which is very shiny. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “his feet were very shiny like polished bronze” or “his feet were reflecting light as polished bronze does”
1:15	qbno		rc://*/ta/man/translate/translate-unknown	οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ	1	John refers here to **polished bronze**. If your readers would not be familiar with that metal, you could use a more general comparison or an expression without a comparison. Alternate translation: “his feet were very shiny like polished metal” or “his feet were shining”
1:15	d6je		rc://*/ta/man/translate/figs-events	ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης	1	Here, the word **furnace** describes a strong container for holding a very hot fire. People would put metal such as **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”
1:15	izg6		rc://*/ta/man/translate/figs-simile	ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν	1	The point of this comparison is that **the sound** of **his voice** was very loud and powerful. The image could be that of a loud waterfall or of rushing floodwaters. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “his voice was very loud, like the sound of rushing waters”
1:16	qu9h			καὶ ἔχων	1	Here, the subject of **having** continues from verse [1:13](../01/13.md). If it would be helpful in your language, you could start a new sentence here and repeat the subject. Alternate translation: “This one like a son of man had” or “He had”
1:16	pp58		rc://*/ta/man/translate/writing-symlanguage	ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη	1	Here, the imagery of the **sword** protruding from Christ’s mouth is most likely a metaphor for the spoken word, especially God’s word, as being figuratively sharp and able to pierce things, as in Ephesians 6:17 and Hebrews 4:12. The symbolism may have been inspired by the fact that Roman **double-edged** swords were shaped like human tongues in their forms. The translator may wish to include some of this information in a footnote. Alternate translation: “the blade of a sharp sword that cuts on both sides protruding from his mouth”
1:16	cb26		rc://*/ta/man/translate/figs-simile	ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ	1	Here, the phrase **shining as the sun at its strength** compares the face of Jesus Christ to the way that the sun shines in its full force during the middle of the day. Use a natural expression in your language for this. Alternate translation: “shining as brightly as the noonday sun” or “shining as brightly as the sun at mid-day”
1:17	jw5r		rc://*/ta/man/translate/translate-symaction	ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ	1	Here, the phrase ** he placed his right hand on me** signifies a cultural gesture that expresses comfort and assurance for a person who is need of encouragement in the moment of fear. **Do not be afraid** is an accompanying verball expression that indicates the significance of this symbolic action. Alternate translation: “and he touched me encouragingly with his right hand”
1:17	uc3d		rc://*/ta/man/translate/figs-merism	ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος	1	Here, **the first and the last** refers to the eternal nature of Jesus because he is God. 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 [1:8](../01/08.md). If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “I am the one who existed before everything and who will exist after everything”
1:18	zm05		rc://*/ta/man/translate/figs-explicit	καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς	1	Here, **the one living** also refers to the eternal nature of Jesus as God. It could refer to: (1) Jesus possessing eternal life in himself. Alternate translation: “the eternal one” (2) Jesus being the source of life. Alternate translation: “the one who gives life”
1:18	a4e2		rc://*/ta/man/translate/figs-metaphor	ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾍδου	1	Jesus speaks of **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 it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I have power over death and over Hades”
1:18	pgql		rc://*/ta/man/translate/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”
1:18	acrx		rc://*/ta/man/translate/translate-transliterate	τοῦ θανάτου καὶ τοῦ ᾍδου	1	The word **Hades** is the Greek name for the place where the spirits of dead people go. Many Bible translations just use this word as it is, and others translate it, using a word for the place of the dead in their language. The words **death** and **Hades** mean almost the same thing. Through **death** a person enters **Hades**. Alternate translation: “to release people from death, that is, from Hades” or “to free people from death and from the grave”
1:19	eupc			ἃ εἶδες, καὶ ἃ εἰσὶν, καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα	1	Here, **what you have seen, both the things that are and what must happen after these things** refers to the things that Jesus is showing to John throughout this book. These clauses could indicate (1) events in two time periods, present and future. In this case, the tense of **have seen** is from the perspective of John when he is writing. He cannot write something until he has seen it. Alternate translation: “what you see, that is, the things that exist now, and what must happen afterwards” or (2) events in three time periods, past, present, and future. Alternate translation: “what you have seen, what is, and what must happen afterwards”
1:20	ttic		rc://*/ta/man/translate/figs-ellipsis	τὸ μυστήριον τῶν ἑπτὰ ἀστέρων, οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς	1	This sentence leaves out some of the words that in many languages a sentence would need in order to be complete. You can supply these words if it would be helpful in your language. Alternate translation: “I will explain the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands”
1:20	eek9		rc://*/ta/man/translate/figs-explicit	ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν	1	Here, **the angels of the seven churches** could refer to: (1) heavenly angels who protect the seven churches, or (2) human messengers who are sent to the seven churches. In the second case, **the angels** could either be human representatives who lead among each of the seven churches or, alternatively, the actual messengers who went from John bearing the book of Revelation to the seven churches mentioned in [1:11](../01/11.md). The translator should use a word here that can allow for both interpretations, if possible. Alternate translation: “the seven messengers of the seven churches”
2:intro	zps2				0	# Revelation 2 General Notes\n\n## Structure and formatting\n\n- The Letter to Ephesus (2:1-7)\n\n- The Letter to Smyrna (2:8-11)\n\n- The Letter to Pergamum (2:12-17)\n\n- The Letter to Thyatira (2:18-29)\n\nYou may wish to set each letter apart so that your readers can easily see that these are separate letters. You could, for example, put a blank line between these letters in your translation.\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the words in verse 27.\n\n## Special concepts in this chapter\n\n### The personal knowledge that Jesus expresses about the churches\n\nAt times, Jesus uses the phrase **I know** to express his personal familiarity with and knowledge of some of the seven churches. The phrase **I know** is an idiom for expressing knowledge of the present situation and the types of circumstances that the Christians experienced in these churches. The idiomatic expression **I know** indicates an assurance that Jesus understands the current conditions or circumstances in which the Christians were living. Although usually positive in a tone of assurance (See: Revelation 2:2,9,13,19; 3:8), the phrase **I know** sometimes expresses a critical or negative assessment that Jesus makes (See: Revelation 3:1,15). Thus, the expression **I know** affirms more than simply a knowledge of circumstances on the part of Jesus. The phrase also asserts a claim to be in a position to make a valid judgment as an impartial arbiter who might be critical at times. Therefore, the translator may wish to provide a textual note that explains the phrase **I know** as meaning something more than simply the awareness that Jesus has of the current religious, social, and moral conditions of the Christians whom Jesus addresses. Alternate translation: “I am aware of the fact that” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### The use of the second-person singular to refer to a plural group of people\n\nThe second-person verbs and pronouns in the letters to the seven churches are often singular in number, but they are plural in reference. Technically, every message to each of the seven churches is addressed to an individual **angel**, so that one would naturally expect singular references. However, these verbs and pronouns are plural in their implied references to the believers in the churches Jesus is addressing. If the singular form would not be natural in your language in such a context, you could use plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])\n\n### Balaam, Balak, and Jezebel\n\nIn two of these letters, Jesus refers to people whose stories are told in the Old Testament: Balaam, Balak, and Jezebel. These were all people who tried to harm the Israelites by cursing them or by making them want to stop obeying God.\n\n### Nicolaitans\n\n## Important figures of speech in this chapter\n\n### “Let the one who has an ear hear”\n\nJesus 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** represents the willingness to understand and obey, by association with the part of the body by which his listeners would have been receiving his teaching. In your translation, you may use a phrase such as, “Let the one who is willing to listen, listen,” or, “The one who is willing to understand, let him understand and obey” (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\nSince Jesus is speaking directly to his audience, you may prefer to use the second person here. In your translation, you may use a phrase such as, “If you are willing to listen, then listen,” or, “If you are willing to understand, then understand” (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “what the Spirit says to the churches”\n\nHere, **the Spirit** most likely refers to God’s Spirit, that is, the Holy Spirit of God’s triune nature, in contrast to the spirit of the author as in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter to the seven churches.\n\n## Other possible translation difficulties in this chapter\n\n### “the angel of the church”\n\nThe word **angel** here can also mean “messenger” or “representative.” This might refer to a messenger or a representative leader of the church. You should translate **angel** in the introduction to these letters the same way you translated it in [1:20](../rev/01/20.md).\n\n### “The one … says these things”\n\nJesus uses these words to introduce his messages to the churches. He is speaking of himself as if he were speaking of another person. If this would not be natural in your language, you could use the first person in your translation. For example, in 2:1, “I, Jesus, who hold the seven stars in my right hand and walk in the midst of the seven golden lampstands, say these things.”\n\n### “the one who conquers”\n\nThe expression **the one who conquers** occurs at the end of each of the seven letters. It also occurs in 12:11 and 21:7. It refers to anyone who is victorious by overcoming difficulties in the Christian life. In the original context of the letter, it seems to refer especially to those who refuse to worship idols, even at the risk of persecution and death. This expression compares the Christian life to a military battle in which the Christian overcomes the forces of evil. In your translation, you may wish to use an expression such as “the one who wins the victory” or “the one who overcomes.” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nThe expression **the one who conquers** is not specific to any one person, but can be applied to people in general or to a group of people. If the generic noun phrase would not be natural in your language, you could use an indefinite expression or a plural group reference. Alternate translation: “anyone who wins the victory” or “those who win the victory” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
2:1	mn8x		rc://*/ta/man/translate/translate-names	Ἐφέσῳ 	1	Ephesus
2:1	kq5r		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	Here, **the angel** could refer to: (1) a heavenly angel who protects the church in Ephesus, or (2) a human messenger who is sent to the church in Ephesus as a representative leader. In this case, **the angel** could either be a representative 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 **angel** in [1:20](../01/20.md).
2:1	mz7l		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	Here, **says these things** indicates that the words that come after this phrase are a direct quotation. Use a phrase that makes this clear in your language. Alternate translation: “says this message” or “says the following words”
2:1	q1ck		rc://*/ta/man/translate/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 is the assumed subject from the context established in the previous chapter. If it would be helpful in your language, you could indicate this 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”
2:1	ugs3		rc://*/ta/man/translate/writing-symlanguage	τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν	1	The **golden lampstands** are symbols that represent the seven churches, or seven assemblies of believers. See how you translated **lampstands** in [1:12](../01/12.md).
2:2	mm3q		rc://*/ta/man/translate/figs-idiom	οἶδα	1	For the expression **I know** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:2,9,13,19; 3:1,8,15), please see the explanatory note for **I know** in the chapter 2 introduction. Alternate translation: “I am aware of the fact that”
2:2	jg1u		rc://*/ta/man/translate/figs-abstractnouns	τὸν κόπον	1	If your language would not use an abstract noun for the idea of **labor**, you can express it with the verb “to work.” Alternate translation: “that you have laboured very hard” or “that you have worked very hard”
2:2	iwe7		rc://*/ta/man/translate/figs-abstractnouns	τὴν ὑπομονήν	1	If your language would not use an abstract noun for the idea of **endurance**, you can express it with the verb “endure.” Alternate translation: “that you have patiently endured”
2:2	l6mv		rc://*/ta/man/translate/figs-youcrowd	τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς; καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς	1	See the discussion in the General Notes to this chapter of the use of the second-person singular to refer to a plural group of people. It may be more natural in your language to use the plural form of second-person pronouns and verbs in a context such as this.
2:2	sxbf		rc://*/ta/man/translate/figs-nominaladj	κακούς	1	Here, **evil ones** translates directly an adjective in the Greek that signifies simply “wicked” or **evil**. Thus, the translator must supply a noun that the adjective is describing through an assumed implication. The natural assumption for the noun to be supplied would be human individuals who were people in the surrounding community of those being addressed here. Alternate translation: “evil people”
2:2	ka9e			εὗρες αὐτοὺς ψευδεῖς	1	Here, **you have found them** indicates the literal translation of the Greek. However, the sense of **found** is something like “to understand” or simply to come to the knowledge about a certain reality. The understood reality is actually the falsehood of the claim of certain people to be apostles. Alternate translation: “you have recognized those people to be false apostles”
2:3	nn01		rc://*/ta/man/translate/figs-ellipsis	καὶ ὑπομονὴν ἔχεις	1	Here, **and you have patient endurance** implies a missing affirmation of **I know** from the previous verse. If it would be helpful to your readers, you could indicate that explicitly. Alternative translation: “I realize that you have patient endurance” or “I recognize that you have patient endurance”
2:3	muq8		rc://*/ta/man/translate/figs-metonymy	διὰ τὸ ὄνομά μου	1	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”
2:3	j46d		rc://*/ta/man/translate/figs-metaphor	οὐ κεκοπίακες	1	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”
2:3	mg3z		rc://*/ta/man/translate/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”
2:4	j7gz		rc://*/ta/man/translate/figs-ellipsis	ἔχω κατὰ σοῦ, ὅτι	1	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”
2:4	kx98		rc://*/ta/man/translate/figs-metaphor	τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες	1	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”
2:5	sfw2		rc://*/ta/man/translate/figs-metaphor	πόθεν πέπτωκας	1	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”
2:5	cd8v		rc://*/ta/man/translate/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”
2:5	hlyf		rc://*/ta/man/translate/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”
2:5	j8p5		rc://*/ta/man/translate/writing-symlanguage	ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς	1	The **lampstand** is a symbol that represents one of the seven churches. See how you translated **lampstand** in [1:12](../01/12.md).
2:6	g8gn		rc://*/ta/man/translate/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 it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “But this is to your credit” or “But here is a good thing you are doing”
2:6	cvi5		rc://*/ta/man/translate/translate-names	τῶν Νικολαϊτῶν	1	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.
2:7	s3qg		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	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 by 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”
2:7	tidg		rc://*/ta/man/translate/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 listen, then listen to” or “If you are willing to understand, then understand”
2:7	zln0		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
2:7	wzg1		rc://*/ta/man/translate/figs-metaphor	τῷ νικῶντι	1	The expression **To the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21). 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”
2:7	t84w		rc://*/ta/man/translate/figs-genericnoun	τῷ νικῶντι	1	The expression **To the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life. The generic noun phrase **the one who conquers** occurs in Revelation chapters two and three often (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression is not specific to any one person, but can be applied to a plural entity or group of people. If the generic noun phrase would not be natural in your language, use a more natural phrase such as turning the singular word into a plural group reference.
2:7	ng2d		rc://*/ta/man/translate/figs-possession	ἐκ τοῦ ξύλου τῆς ζωῆς	1	John is using a possessive form to characterize this **tree** as giving **life**. The imagery recalls the reference in Genesis 3:22 to **the tree of life** in the Garden of Eden. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “from the tree that grants life”
2:7	rmf5		rc://*/ta/man/translate/translate-transliterate	τῷ Παραδείσῳ τοῦ Θεοῦ	1	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 eternal home that God has provided”
2:8	is3w		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Σμύρνῃ ἐκκλησίας γράψον	1	This is the beginning of the 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. See how you translated this in [1:11](../01/11.md).
2:8	ie9x		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
2:8	nvn1		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
2:8	huo8		rc://*/ta/man/translate/figs-123person	ὁ πρῶτος καὶ ὁ ἔσχατος, ὃς ἐγένετο νεκρὸς καὶ ἔζησεν	1	Jesus is referring to himself in the third person here. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I am the first and the last and I am the one who became dead but came to life again”
2:8	k7qk		rc://*/ta/man/translate/figs-merism	ὁ πρῶτος καὶ ὁ ἔσχατος	1	Here, the **first and the last** refers to the eternal nature of Jesus Christ. See how you translated this in [1:17](../01/17.md).
2:8	t5l1		rc://*/ta/man/translate/figs-merism	ὃς ἐγένετο νεκρὸς καὶ ἔζησεν	1	Here, the phrase **who became dead but came to life again** describes Jesus 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 [1:18](../01/18.md). However, note that there are slight differences between this verse and [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”
2:9	s6ja		rc://*/ta/man/translate/figs-youcrowd	σου	1	See how you translated second person pronouns and references in [2:2](../02/02.md).
2:9	p6hp		rc://*/ta/man/translate/figs-abstractnouns	τὴν θλῖψιν	1	If your language would not use an abstract noun for the idea of **affliction**, you can express it as a verb. Alternate translation: “I know how you have been afflicted” or “I know how people have afflicted you”
2:9	ch4u		rc://*/ta/man/translate/figs-abstractnouns	τὴν πτωχείαν	1	If your language would not use an abstract noun for the idea of **poverty**, you can express it as a verb. Alternate translation: “how poor you are”
2:9	lhuk		rc://*/ta/man/translate/figs-metaphor	ἀλλὰ πλούσιος εἶ	1	Here, **rich** is a metaphor for the spiritual condition of the Christians in Smyrna. The Christians in Smyrna were physically poor because they did not have much money. However, they were spiritually rich because God would reward them for their suffering in the future. Thus, the metaphor uses the language of physical money to describe the spiritual condition of Smyrna’s Christians.
2:9	f6bp		rc://*/ta/man/translate/figs-abstractnouns	τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς	1	If your language would not use an abstract noun for the idea of **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”
2:9	qf9p		rc://*/ta/man/translate/figs-irony	καὶ οὐκ εἰσίν	1	Here, **but they are not** is irony in the sense of the fact that Jesus does not intend to say that the people are not literal Jews. Jesus actually means that these people are indeed Jews, although they do not behave in a manner that agrees with their ethnic identification. Jews should behave as if they were God’s people, but these people mentioned here do not act as if they were actually God’s chosen race. Alternate translation: “but they are not real Jews”
2:9	a4yu		rc://*/ta/man/translate/figs-metaphor	συναγωγὴ τοῦ Σατανᾶ	1	Here, **a synagogue of Satan** is a metaphor describing the Jewish people in Smyrna who were slandering the Christians in the local church. The metaphor uses the imagery of the **synagogue**, which was a place where Jews gathered together for both worship and for learning. However, the Jews described in this verse gather together to slander the Christians of Smyrna. Therefore, these Jews actually gather and serve **Satan** as a **synagogue** in a certain sense.
2:9	hv3o		rc://*/ta/man/translate/figs-possession	συναγωγὴ τοῦ Σατανᾶ	1	Here, **a synagogue of Satan** signifies a synagogue that serves Satan in some metaphorical sense (See: previous note). The phrase uses the possessive form to describe the fact that the synagogue of Jews serves Satan. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “a synagogue that follows Satan”
2:10	r472		rc://*/ta/man/translate/figs-metonymy	μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν, ἵνα πειρασθῆτε	1	People were about to take some of the Christians in Smyrna and throw them into prison and even kill some of them. John does not say who these people were. But he does speak of them harming the Christians as if Satan himself were harming them. Alternate translation: “People under the devil’s influence are about to throw some of you into prison”
2:10	agx4		rc://*/ta/man/translate/figs-idiom	μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν, ἵνα πειρασθῆτε	1	Here, **to throw** is a idiomatic expression for putting someone into prison or jail. The enemies of the Christians will test them, not God himself. Translators should avoid making the impression to their readers that God is in league with Satan as an author of evil or temptation. Alternate translation: “the devil will soon cause others to put some of you in prison”
2:10	tlvz		rc://*/ta/man/translate/figs-youcrowd	ἐξ ὑμῶν	1	See how you translated the second person pronouns and references in [2:2](../02/02.md).
2:10	snk8		rc://*/ta/man/translate/figs-metaphor	ἡμερῶν δέκα	1	As the General Introduction to Revelation discusses, time references in the book such as this one may have symbolic significance. In this case, **ten days** may represent a short or limited amount of time for testing. If so, this would be an allusion to [Daniel 1:14](../dan/01/14.md). However, as discussed, it would be appropriate to translate this as a reference to a specific period of time, rather than offering an interpretation of the phrase as indicating something such as “for a short time of testing.”
2:10	f5t1		rc://*/ta/man/translate/figs-metaphor	γίνου πιστὸς ἄχρι θανάτου	1	The use of the word **until** does not mean that you should stop being faithful at death. Rather, the idea is to be faithful even to the point of death. Alternate translation: “Be faithful to me even if they kill you”
2:10	zhj8		rc://*/ta/man/translate/figs-possession	τὸν στέφανον τῆς ζωῆς	1	Here, **the crown of life** refers as a metaphor to the reward of eternal life itself. Jesus is using a possessive form to describe the crown or the wreath as the prize of life itself. Eternal life is the reward in the metaphor of a crown. Alternate translation: “life as your crown” or “life as your wreath”
2:11	g7zq		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
2:11	dc3n		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
2:11	y88p		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
2:11	s9d2		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers” or “All who conquer”
2:11	q6w2		rc://*/ta/man/translate/figs-euphemism	οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου	1	Here, the clause **will certainly not be hurt** is a euphemism for experiencing the second death in actuality. The literal meaning of the clause gives the sense of mistreating or injuring someone. However, in this case, the euphemism represents the greater danger of a second, spiritual death (See: next note). Alternate translation: “will not experience the second death” or “will not die the second death”
2:11	r457		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	As the General Introduction to Revelation discusses, John frequently uses a double negative for emphasis that the ULT translates with the expression “certainly not,” as in this case. The second negative does not cancel the first to create a positive meaning. If for emphasis your language uses double negatives that do not cancel one another, it would be appropriate to use that construction here and in similar places throughout the book.
2:11	ayw1		rc://*/ta/man/translate/figs-metaphor	ἐκ τοῦ θανάτου τοῦ δευτέρου	1	Here, **by the second death** is a metaphor that describes the spiritual or eternal transition from normal life that occurs after the first natural death that people suffer at the end of life. The phrase **second death** is further described and defined in Revelation 20:6,14: 21:8. The translator should translate the phrase **the second death** literally and also give an explanatory note with references to Revelation 20:6,14; 21:8. Alternate translation: “by the eternal death” or “by the spiritual death”
2:12	ll17		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Περγάμῳ ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Pergamum**. **Pergamum** is the name of one of the seven churches, or seven assemblies of believers, that existed in southwestern Asia Minor when John wrote the book of Revelation. See how you translated this in [1:11](../01/11.md).
2:12	il7c		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
2:12	kf91		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
2:12	f6s5		rc://*/ta/man/translate/writing-symlanguage	τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν	1	See how you translated this type of **sword** and its imagery in [1:16](../01/16.md).
2:13	ltx3		rc://*/ta/man/translate/figs-idiom	οἶδα ποῦ κατοικεῖς	1	Here, **I know where you live** is an idiom for expressing knowledge of the present condition and difficult circumstances that the Christians in Pergamum were experiencing at that time. The idiomatic expression indicates an assurance that Jesus understands the current problems and difficult conditions of the people whom he addresses here. Jesus not only expresses knowledge of the city of Pergamum as a location or place, but he also expresses his familiarity with the religious, social, and moral conditions that the Christians experienced while living in Pergamum. See the explanatory note for **I know** in the General Notes to this chapter. Alternate translation: “I know where you dwell” or “I know where you have your home”
2:13	ryn6		rc://*/ta/man/translate/figs-possession	ὁ θρόνος τοῦ Σατανᾶ	1	Here, **the throne of Satan** means the place that Satan controls. Jesus is using a possessive form to describe the place where Satan has power and control with a reference to a throne for describing the rule of Satan as a metonym. There is most likely a local reference to a giant altar to the god Zeus that existed in Pergamum at this time. Alternate translation: “where Satan rules”
2:13	fxzt		rc://*/ta/man/translate/figs-idiom	κρατεῖς τὸ ὄνομά μου	1	Here, **you hold tightly to my name** is a idiomatic expression meaning to believe firmly in the name of Jesus. Alternate translation: “you firmly believe in my name” or “you have a strong faith in my name”
2:13	tf7c		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά μου	1	Here, **name** is a metonym for the person of Jesus. See how you translated the phrase **my name** in [2:3](../02/03.md). Alternate translation: “you hold tightly to me”
2:13	x6j6		rc://*/ta/man/translate/figs-abstractnouns	οὐκ ἠρνήσω τὴν πίστιν μου	1	If your language would not use an abstract noun for the idea of **faith**, you can express it positively with the verb “believe.” Alternate translation: “you continued to tell people that you believe in me”
2:13	da1q		rc://*/ta/man/translate/figs-possession	τὴν πίστιν μου	1	Here, **your faith in me** means “your faith that places trust in me.” Jesus is using a possessive form to describe the faith that the Christians had in Jesus as the object of their belief. Alternate translation: “your belief in me”
2:13	lu4b		rc://*/ta/man/translate/translate-names	Ἀντιπᾶς	1	The word **Antipas** is the name of a man.
2:13	phzk		rc://*/ta/man/translate/figs-possession	ὁ μάρτυς μου ὁ πιστός μου	1	Here, **my witness, my faithful one** means that Antipas “faithfully testified of me.” Jesus is using a possessive form to describe Antipas as a faithful witness to Jesus himself. Antipas faithfully witnessed about Jesus even up to the point of death so that one can simply call Antipas a “martyr.” Alternate translation: “my faithful martyr”
2:13	xgge		rc://*/ta/man/translate/figs-activepassive	ὃς ἀπεκτάνθη	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom those in your city killed”
2:13	biue		rc://*/ta/man/translate/figs-youcrowd	παρ’ ὑμῖν	1	See how you translated second person pronouns and references in [2:2](../02/02.md).
2:13	v5lv		rc://*/ta/man/translate/figs-idiom	ὅπου ὁ Σατανᾶς κατοικεῖ	1	Here, **where Satan lives** is an idiomatic expression that basically means where Satan rules. For this idiom and metaphorical imagery to describe Satan’s rule in Pergamum, see the note above for the phrase **the throne of Satan** in this same verse. Alternate translation: “where Satan has power” or “where Satan rules”
2:14	wu6n		rc://*/ta/man/translate/figs-ellipsis	ἔχω κατὰ σοῦ ὀλίγα	1	See how you translated a similar phrase in [2:4](../02/04.md), although in this case there is no actual ellipsis technically speaking with the presence of the object **a few things**. Alternate translation: “I disapprove of you because of a few things you have done” or “I am angry with you because of a few things you did”
2:14	rd44		rc://*/ta/man/translate/figs-metaphor	κρατοῦντας τὴν διδαχὴν Βαλαάμ	1	Here, **hold tightly** is an idiomatic expression for either: (1) people who teach what **Balaam** taught. (2) people who do what **Balaam** taught. The second option seems preferable in this context for the metaphor, as seen in the UST rendition. If it would be helpful in your language, you could use an equivalent expression in the target language. Alternate translation: “some who do the teaching of Balaam”
2:14	j3nc		rc://*/ta/man/translate/translate-names	τῷ Βαλὰκ	1	**Balak** was the name of a king in the Old Testament
2:14	hg4g		rc://*/ta/man/translate/figs-metaphor	βαλεῖν σκάνδαλον	1	Here, **to throw a stumbling block** is a metaphor for the act of leading and, thereby, causing people to sin. Therefore, this expression speaks of an action or behavior that leads people to sin as if it were a stone that sits in a road over which people stumble. The Greek word for **stumbling block** also can mean the trigger peg in an animal trap so that the phrase expresses the idea of setting a trap. If it would be helpful in your language, you could use an equivalent expression in the target language. Alternate translation: “to set a trap”
2:14	mu6e		rc://*/ta/man/translate/figs-activepassive	φαγεῖν εἰδωλόθυτα	1	If your language does not use the passive form in this way for the word **food sacrificed to idols**, you could express the idea in active form or in another way that is natural in your language. Jesus uses the passive form here to focus on what is sacrificed rather than the person who does the sacrificing. If you must state who does the sacrificing, you could use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols”
2:14	rvjm		rc://*/ta/man/translate/translate-unknown	φαγεῖν εἰδωλόθυτα	1	Here, **to eat food sacrificed to idols** speaks of eating food dedicated to a pagan god so that Jews considered the food to be unclean and, thus, forbidden to eat. The phrase **food sacrificed to idols** describes animals that are slaughtered, offered to a god, and then eaten. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you could use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols”
2:14	u19f		rc://*/ta/man/translate/figs-metaphor	πορνεῦσαι	1	Here, **to be sexually immoral** literally means immoral sexual activity. Yet, often people take the expression as a metaphor that signifies idolatry. If the expression is indeed a metaphor, then one should translate the word literally. However, if this might confuse the readers, one could use an equivalent expression in the target language, one could express this meaning in a non-figurative way. Alternate translation: “to sin sexually” or “to commit sexual sin”
2:15	jmzp		rc://*/ta/man/translate/figs-metaphor	κρατοῦντας τὴν διδαχὴν	1	See how you the phrase **holding tightly to the teaching** in the previous verse. Alternate translation: “doing the teaching”
2:15	hc85		rc://*/ta/man/translate/translate-names	Νικολαϊτῶν	1	See how you translated **Nicolaitans** in [2:6](../02/06.md).
2:16	f8dy		rc://*/ta/man/translate/figs-ellipsis	εἰ δὲ μή	1	If it would be clearer in your language, you could supply the verb from the previous phrase. Alternate translation: “If you do not repent, I”
2:16	qict		rc://*/ta/man/translate/figs-metaphor	ἔρχομαί	1	See how you translated this word in [2:5](../02/05.md). Alternate translation: “I will punish”
2:16	fd6u		rc://*/ta/man/translate/figs-metaphor	πολεμήσω	1	Here, **will wage war** expresses a metaphor for judgment that utilizes the imagery of a sword coming from the mouth of Jesus. The translator may wish to maintain a fairly literal rendition in order to allow the metaphor to work with the sword imagery in this verse and from the prior verses of [1:16](../01/16.md) and [2:12](../02/12.md). Alternate translation: “I will punish”
2:16	j52q		rc://*/ta/man/translate/writing-symlanguage	ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου	1	This refers to the **sword** in [1:16](../01/16.md) and [2:12](../02/12.md). Although symbols in apocalyptic language are not normally to be replaced with the item they represent, translators may choose whether or not to show that this is a symbol that represents the words that Jesus speaks (See: the UST). This symbol indicates that Jesus will defeat his enemies by giving a simple command. Alternate translation: “with the sword that is my mouth”
2:17	lm1j		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
2:17	m867		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
2:17	unnj		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
2:17	i61b		rc://*/ta/man/translate/figs-genericnoun	τῷ νικῶντι	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “anyone who conquers” or “all who conquer”
2:17	ngjb		rc://*/ta/man/translate/figs-activepassive	τοῦ μάννα τοῦ κεκρυμμένου	1	If your language does not use the passive form in this way for the word **hidden manna**, you could express the idea in active form or in another way that is natural in your language. Jesus uses the passive form here to focus on what is hidden rather than the person who does the hiding. If you must state who does the hiding, you could use an indefinite subject or Jesus himself (See: the UST). Alternate translation: “manna that I have hidden”
2:17	yeqt		rc://*/ta/man/translate/translate-unknown	ψῆφον λευκήν	1	Here, **a white stone** could signify a variety of different interpretive options which relate to the social context of Pergamum when John wrote the book of Revelation. The translator should not choose any interpretation over another in this case, but simply maintain a fairly literal translation of the phrase **a white stone**. Hence, this note would suggest that the translator should not attempt to render **a white stone** in any way that seeks to be culturally relevant, since commentators are not exactly sure what the phrase signifies in the original context here
2:17	l59r		rc://*/ta/man/translate/figs-activepassive	ὄνομα καινὸν γεγραμμένον	1	Here, **a new name written** could mean the name of Jesus, the name of God, or else, more likely, the new name of the person who conquers. The translator should not choose any interpretation over another in this case, but simply maintain a fairly literal translation of the phrase **a new name written**. If your language does not use the passive form in this way for the word **written**, you could express the idea in active form or in another way that is natural in your language. Jesus uses the passive form here to focus on what is written rather than the person who does the writing. If you must state who does the writing, you could use an indefinite subject or Jesus himself (See: the UST). Alternate translation: “a new name that I have written”
2:18	b83m		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Θυατείροις ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Thyatira**. **Thyatira** is the name of one of the seven churches, or seven assemblies of believers, that existed in southwestern Asia Minor when John wrote the book of Revelation. See how you translated this in [1:11](../01/11.md).
2:18	nd4m		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
2:18	j3xp		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
2:18	q3w9		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Υἱὸς τοῦ Θεοῦ	1	**Son of God** is an important title for Jesus.
2:18	zbx5		rc://*/ta/man/translate/figs-simile	ὁ ἔχων τοὺς ὀφθαλμοὺς αὐτοῦ ὡς φλόγα πυρός	1	Here, Jesus has **eyes** that are full of light so that they resemble **a flame of fire**. See how you translated this in [1:14](../01/14.md). Alternate translation: “whose eyes glow like a flame of fire”
2:18	p86i		rc://*/ta/man/translate/figs-simile	οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ	1	People create objects of **bronze** and have them **polished** in order to make them shine and reflect light. Likewise, the feet of Jesus shine and reflect light like **polished bronze**. See how you translated this in [1:15](../01/15.md). Alternate translation: “whose feet are very shiny like polished bronze”
2:19	oum6		rc://*/ta/man/translate/figs-idiom	οἶδά σου τὰ ἔργα	1	See how you translated the clause **I know your works** in [2:2](../02/02.md). Alternate translation: “I am aware of what you have done”
2:19	vj80		rc://*/ta/man/translate/figs-youcrowd	σου τὰ ἔργα, καὶ τὴν ἀγάπην, καὶ τὴν πίστιν, καὶ τὴν διακονίαν, καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου, τὰ ἔσχατα πλείονα τῶν πρώτων	1	See how you translated the second person pronouns and second person individuals addressed in [2:2](../02/02.md). If the singular form of the second person address and the second person references would not be natural in your language, then perhaps the translator could use the plural forms of the second person, or “you”
2:19	bx33		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀγάπην, καὶ τὴν πίστιν, καὶ τὴν διακονίαν, καὶ τὴν ὑπομονήν σου	1	If your language would not use an abstract noun for the idea of **love**, **faith**, **service**, and **endurance**, you can express them with their corresponding verbs that describe the actions. Alternate translation: “how you have loved, trusted, served, and endured patiently”
2:19	y2mu		rc://*/ta/man/translate/figs-explicit	τὴν ἀγάπην, καὶ τὴν πίστιν, καὶ τὴν διακονίαν, καὶ τὴν ὑπομονήν σου	1	If your readers would misunderstand these abstract nouns in the clause then you can state the implied objects of these terms explicitly. Alternate translation: “how you have loved me and others, trusted me, served me and others, and endured troubles patiently”
2:19	pi0k			τὰ ἔργα σου, τὰ ἔσχατα πλείονα τῶν πρώτων	1	Here, the clause **your last works {are} greater than {your} first {works}** presents a comparison of previous labor or efforts to the current labor or efforts of the believers. If your readers would misunderstand the noun **works**, you can express it with the verb “to work” or “to do.” Alternate translation: “you do more now than you did at first”
2:20	wbu1		rc://*/ta/man/translate/figs-ellipsis	ἀλλ’ ἔχω κατὰ σοῦ	1	See how you translated a similar phrase in [2:4](../02/04.md). Alternate translation: “But I disapprove of some of the things you are doing” or “But I am angry with you because of something you are doing”
2:20	f6e8		rc://*/ta/man/translate/figs-metaphor	τὴν γυναῖκα Ἰεζάβελ	1	Jesus spoke of a certain **woman** in their church at Thyatira as if she were the famous Queen **Jezebel**, because she did the same kinds of sinful actions that Jezebel had done in the Old Testament. Alternate translation: “the woman who is just like Jezebel”
2:20	mnom		rc://*/ta/man/translate/translate-unknown	πορνεῦσαι, καὶ φαγεῖν εἰδωλόθυτα	1	See how you translated a similar clause with the same phrases in [2:14](../02/14.md). It is possible to interpret both phrases as metaphors for idolatry or sinful actions in general.
2:21	g7yh		rc://*/ta/man/translate/grammar-connect-logic-goal	ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ	1	Here, **I gave her time so that she might repent** represents a purpose clause. The word **so that** introduces a purpose clause. Jesus is stating a purpose for which he granted some time for the woman Jezebel to repent of her actions. Use a natural way in your language for introducing a purpose clause. Alternate translation: “I gave her time for the purpose of her repentance”
2:22	twa2		rc://*/ta/man/translate/figs-metonymy	βάλλω αὐτὴν εἰς κλίνην & εἰς θλῖψιν μεγάλην	1	Here, having Jezebel lie in **a bed** would be the result of Jesus making her very sick. The imagery of the bed is simply a metonym for the entire process of lying in bed when one is sick. The act of throwing someone into a bed causes the punishment to appear to be more intense and graphic in its idiomatic expression. Alternate translation: “I will make her lie sick in bed … I will make suffer greatly” or “I will make her very sick … I will make suffer greatly”
2:22	lj36		rc://*/ta/man/translate/figs-metaphor	βάλλω αὐτὴν εἰς κλίνην, καὶ τοὺς μοιχεύοντας μετ’ αὐτῆς εἰς θλῖψιν μεγάλην	1	Here, Jesus speaks of causing people to suffer with the idiomatic expression of throwing them into suffering. The metaphor or idiomatic expression presents the imagery of causing suffering or hurt by the act of throwing someone into the suffering or hurt. Alternate translation: “I will throw her onto a bed, and I will make her and those who commit adultery with her to suffer greatly”
2:22	g53b		rc://*/ta/man/translate/figs-explicit	ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς	1	This implies that they have participated with her in her wicked behavior. By repenting of **her deeds**, they also **repent** of participating in her behavior. Alternate translation: “if they do not repent from doing the evil that she does” or “if they do not repent of participating in her deeds”
2:23	cn5s		rc://*/ta/man/translate/figs-metaphor	τὰ τέκνα αὐτῆς	1	Jesus spoke of the disciples of Jezebel as if they were **her children**. Alternate translation: “her followers” or “her disciples”
2:23	kx34		rc://*/ta/man/translate/figs-idiom	τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ	1	Here, **I will strike her children dead** expresses the idea of killing the disciples of Jezebel. The phrase implies death by a swift and ruthless action. The idiomatic language suggests the idea of killing by means of a pestilence. Alternate translation: “I will slay her children” or “I will exterminate her children”
2:23	zm6t		rc://*/ta/man/translate/figs-metonymy	νεφροὺς καὶ καρδίας	1	The terms **kidneys** and **hearts** are metonyms that represents feelings and desires in the idiomatic language. Alternate translation: “what people think and want” or “secret thoughts and desires”
2:23	bgs9		rc://*/ta/man/translate/figs-idiom	δώσω ὑμῖν ἑκάστῳ	1	The phrase **I will give to each one of you** represents an idiomatic expression describing the distribution of punishment and reward. If this idiom might confuse your readers, you could express the meaning plainly. Alternate translation: “I will punish or reward each one of you”
2:23	fptd		rc://*/ta/man/translate/figs-youcrowd	ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν	1	See how you translated second person pronouns and references in [2:2](../02/02.md).
2:24	zqpg		rc://*/ta/man/translate/figs-youcrowd	ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις, ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ, ὡς λέγουσιν; οὐ βάλλω ἐφ’ ὑμᾶς ἄλλο βάρος	1	See how you translated second person pronouns and references in [2:2](../02/02.md).
2:24	tli6		rc://*/ta/man/translate/figs-idiom	ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην	1	Here, to believe in a **teaching** is spoken of as to hold or to grasp the **teaching**. If this idiom might confuse your readers, you could express the meaning plainly. Alternate translation: “to everyone who does not believe this teaching”
2:24	scu6		rc://*/ta/man/translate/figs-abstractnouns	οὐκ ἔχουσιν τὴν διδαχὴν ταύτην	1	Here, **teaching** is an abstract noun that your readers might misunderstand without the use of a verbal phrase. If this abstract noun would confuse your readers, you could express the meaning plainly with a verb. Alternate translation: “do not hold to what she teaches” or “do not believe what she teaches”
2:24	d5i9		rc://*/ta/man/translate/figs-metaphor	τὰ βαθέα	1	Here, the adjective **deep** describes matters that that the disciples of Jezebel consider to be profound and very important. The adherents to Jezebel’s instruction kept this type of subject matter secret which they also thought to be **deep** in the sense of important or profound. Alternate translation: “the secret things” or “the profound matters”
2:24	y2t5		rc://*/ta/man/translate/figs-possession	τὰ βαθέα τοῦ Σατανᾶ	1	Jesus is using a possessive form to describe **the deep things** that Satan supposedly taught the disciples of Jezebel. If it would be helpful in your language, you could express this meaning explicitly with a verb. Alternate translation: “the deep things that Satan revealed to them” or “the deep things that Satan taught them”
2:24	sgil		rc://*/ta/man/translate/figs-idiom	οὐ βάλλω ἐφ’ ὑμᾶς ἄλλο βάρος	1	Here, to **put any other burden** literally translates as “to throw another heavy load” onto someone to carry in a metaphorical manner. The phrase is an idiom for requiring another difficult command or burdensome order that one must perform besides already existing commands. If it would be helpful in your language, you could use an equivalent expression or explicit language. Alternate translation: “I do not place any other burden on you” or “I do not impose any other burden upon you”
2:24	ikkh		rc://*/ta/man/translate/grammar-connect-exceptions	οὐ βάλλω ἐφ’ ὑμᾶς ἄλλο βάρος	1	Here, **other** refers to the phrase “what you have” in the next verse. In other words, Jesus is saying that he will not give these people any additional command beyond what they already have from him. If this is confusing or if it would appear in your language that Jesus was making a statement here and then contradicting it in the next verse, you could connect these ideas in a different way. If you do this, you will need to delete the word “However” in the next verse. Alternate translation: “the only burden I will put on you is this:” or “I will only burden you with obeying what I have already commanded you”
2:25	tfzk		rc://*/ta/man/translate/figs-explicit	πλὴν ὃ ἔχετε	1	Here, **what you have** refers to the commands that Jesus has already given to the believers in Thyatira. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the commands that I have already given to you”
2:25	vgxm		rc://*/ta/man/translate/figs-idiom	κρατήσατε	1	See how you translated the verb to **hold on tightly to** in [2:13](../02/13.md).
2:26	z5xi		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction.
2:26	aiws		rc://*/ta/man/translate/figs-idiom	τηρῶν	1	See how you translated this word in [1:3](../01/03.md).
2:26	v2e0		rc://*/ta/man/translate/figs-possession	τὰ ἔργα μου	1	Here, **my works** does not refer to the things that Jesus does, but rather, it refers to the things he orders his disciples to do. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “the works that I give to you” or “the works that I require of you”
2:27	c9gu		rc://*/ta/man/translate/figs-quotemarks	καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται	1	This entire verse is a loose citation or paraphrase of Psalm 2:8-9 in the Old Testament. The passage of Psalm 2:8-9 describes God promising to give the king of Israel authority over the entire world and its peoples. However, Jesus applies the passage of Psalm 2:8-9 here to those to whom he gives authority over all peoples and nations. It may be helpful to your readers to indicate that verse 2:27 is a quotation by setting off all of the words with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation.
2:27	e5kc		rc://*/ta/man/translate/figs-metaphor	ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ	1	Here, **he will shepherd them with a rod of iron** expresses a metaphor that describes a king’s rule as if the king were a shepherd who punishes wrong with the threat of using an iron rod or staff. The symbol of an iron rod or staff indicates a rule that is so complete that the rule dominates all opposition to one’s dominion or power. If your readers would not understand what it means to rule as a shepherd with an iron rod, you could use an equivalent metaphor or idiom from your culture. Alternate translation: “he will rule them like a shepherd with a rod of iron” or “he will govern with a rod of iron”
2:27	ksl1		rc://*/ta/man/translate/figs-simile	ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται	1	Here, breaking **jars of clay** to **pieces** is a simile that represents either: (1) destroying people who do wicked acts, or (2) defeating enemies who oppose the rule of Jesus. If this expression would not be natural in your language, you could use an equivalent comparison or express this meaning in a non-figurative way. Alternate translation: “as jars of clay are smashed into pieces” or “as jars of clay are shattered to pieces”
2:27	w8pp		rc://*/ta/man/translate/figs-activepassive	συντρίβεται	1	Here, **are broken into pieces** expresses a passive sense in the passive form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he will break them into pieces” or “he will smash them into pieces”
2:28	n9ts		rc://*/ta/man/translate/figs-explicit	ὡς κἀγὼ εἴληφα παρὰ τοῦ πατρός μου	1	Here, some languages may need to know what was **received**. This could mean: (1) he received **authority** from his Father. (2) He received the morning star from his Father. The second option is most likely, as reflected in the UST rendition of this verse. If such ambiguity might confuse your readers, you could express the meaning plainly. Alternate translation: “as I also have received power from my Father” or “as I also have received dominion from my Father”
2:28	hr39		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ πατρός μου	1	Here, **my Father** is an important title for God that describes the relationship between God and Jesus.
2:28	g5iy		rc://*/ta/man/translate/writing-symlanguage	τὸν ἀστέρα τὸν πρωϊνόν	1	Here, **the morning star** represents a **star** that appears just before dawn and early in the **morning**. It was a symbol of victory since the context suggests that those who are victorious with Jesus will rule with the authority of Jesus as victors. There is much debate as to what the symbol of **the morning star** means or signifies for the believer that is victorious with Jesus. This symbol could mean: (1) Lucifer or Satan, (2) the resurrection of a believer, (3) the King of Babylon, (4) the planet Venus as a symbol of victory, (5) the eternal life of the righteous, (6) the Holy Spirit, (7) Jesus Christ Himself, or (8) a symbolic image that represents the future rule of the believers and the righteous in the kingdom of Jesus.
2:29	ilk8		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
2:29	ikm8		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
2:29	y6m4		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
3:intro	q1l9				0	# Revelation 3 General Notes\n\n## Structure and formatting\n\n- The Letter to Sardis (3:1-6)\n\n- The Letter to Philadelphia (3:7-13)\n\n- The Letter to Laodicea (3:14-22)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verse 7.\n\n## Special concepts in this chapter\n\n### The personal knowledge that Jesus expresses about the churches\n\nSee the discussion of the phrase **I know** in the General Notes to chapter 2.n\n### The use of the second person singular to refer to a plural group of people\n\nSee the discussion of this usage in the General Notes to chapter 2.n\n### Seven spirits of God\n\nThese spirits are the seven spirits of [1:4](../rev/01/04.md).\n\n### Seven stars\n\nThese stars are the seven stars of [1:20](../rev/01/20.md).\n\n## Important figures of speech in this chapter\n\n### Look, I am standing at the door and am knocking\n\nJesus speaks of his desire to have the Christians in Laodicea obey him as if he were a man asking people in a house to allow him to enter and eat with them ([3:20](../rev/03/20.md)). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Let the one who has an ear hear”\n\nJesus 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://*/ta/man/translate/figs-metonymy]])\n\nSince Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to listen, then listen to” or “If you are willing to understand, then understand” (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “what the Spirit says to the churches”\n\nHere, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note. (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n## Other possible translation difficulties in this chapter\n\n### “The angel of the church”\n\nThe word **angel** here can also mean “messenger” or “representative.” This might refer to the messenger or a representative leader of the church. See how you translated **angel** in [1:20](../rev/01/20.md).\n\n### “Says these things”\n\nThe verses with the phrase **says these things** can be difficult to translate. They do not make complete sentences. You may need to add “These are” to the beginning of these sentences. Jesus uses 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 [1:17](../rev/01/17.md). He continues to speak through the end of Chapter 3. The phrase **says these things** indicates that the words that come after this expression are a direct quotation. Use a phrase that makes this clear in your language. Alternate translation: “says this message” or “says the following words” (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### “the one who conquers”\n\nThe expression **the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21). 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: “the one who wins the victory” or “the one who overcomes” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nThe expression **the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life. The generic noun phrase **the one who conquers** occurs in Revelation chapters two and three often (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression is not specific to any one person, but can be applied to a plural entity or group of people. If the generic noun phrase would not be natural in your language, use a more natural phrase such as turning the singular word into a plural group reference. Alternate translation: “anyone who has the victory” or “those who have the victory” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
3:1	k6b7		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Σάρδεσιν ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Sardis**. **Sardis** 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. See how you translated this in [1:11](../01/11.md).
3:1	u1zs		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
3:1	ouys		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
3:1	un3c		rc://*/ta/man/translate/writing-symlanguage	τὰ ἑπτὰ πνεύματα	1	The number **seven** is a symbol of completeness and perfection. The **seven spirits** refers either to the Spirit of God or to seven spirits which serve God. See how you translated this in [1:4](../01/04.md).
3:1	lpfk		rc://*/ta/man/translate/figs-idiom	οἶδά σου τὰ ἔργα	1	See how you translated the clause **I know your works** in [2:2](../02/02.md). Alternate translation: “I am aware of what you have done”
3:1	xtk2		rc://*/ta/man/translate/figs-metonymy	ὄνομα ἔχεις	1	Here, **name** is a metonym for the person who possesses the name. Essentially, the **name** represents the reputation of the person who has the name. See how you translated **name** in [2:3](../02/03.md). Alternate translation: “you have a stature” or “you have a fame”
3:1	ty18		rc://*/ta/man/translate/figs-metaphor	ζῇς, καὶ νεκρὸς εἶ	1	Here, being **alive** is a metaphor for obeying and honoring God. However, being **dead** is a metaphor for disobeying and dishonoring God. In other words, honoring God is spoken of as being **alive**, while, on the other hand, disobeying and dishonoring God is described as being **dead**. If these expressions of a spiritual condition would confuse your readers, you could express this meaning of the metaphors plainly. Alternate translation: “you are obedient, but you are disobedient” or “you honor me, but you dishonor me”
3:2	l7qg		rc://*/ta/man/translate/figs-metaphor	γίνου γρηγορῶν	1	Here, the command to **wake up** is a metaphor for the state of being alert or actively vigilant. In other words, being watchful or alert and vigilant is described by the action of waking up from sleep. If your readers would not understand what it means to **wake up** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternate translation: “Be alert” or “Be aware”
3:2	d8cw		rc://*/ta/man/translate/figs-personification	στήρισον τὰ λοιπὰ, ἃ ἔμελλον ἀποθανεῖν	1	Here, the **deeds** which the believers do are the same **works** mentioned in the previous verse. These **deeds** which the believers in Sardis do are described as if they were alive and also in danger of dying. Thus, **deeds** are referred to as if they were living persons or humans who live and die. If this figure of speech of personification might be confusing for your readers, you could express this meaning in a non-figurative or explicit way. Alternate translation: “complete the work that remains, which is about to prove futile” or “finish the work that remains, which is about to prove useless”
3:2	ja1g		rc://*/ta/man/translate/figs-idiom	σου τὰ ἔργα	1	See how you translated this word **your deeds** in [2:2](../02/02.md). Alternate translation: “your works” or “your actions”
3:2	jq58		rc://*/ta/man/translate/figs-possession	Θεοῦ μου	1	Jesus is using a possessive form to describe the **God** whom Jesus possesses or claims as his own God. If it would be helpful in your language, you could sasy the meaning explicitly. Alternate translation: “the God I serve” or “the God I worship”
3:3	wcs4		rc://*/ta/man/translate/figs-explicit	πῶς εἴληφας καὶ ἤκουσας	1	Here, this phrase **what you have received and heard** refers to God’s word or the teaching of God’s word which the believers had received and heard. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “God’s word that you received and heard” or “the truth that you received and heard”
3:3	e324		rc://*/ta/man/translate/figs-idiom	τήρει	1	See how you translated this word in [1:3](../01/03.md) and in [2:26](../02/26.md).
3:3	gwk8		rc://*/ta/man/translate/figs-metaphor	ἐὰν & μὴ γρηγορήσῃς	1	Being alert to danger is spoken of as waking up in a metaphorical sense. See how you translated “wake up” in the previous verse. Alternate translation: “If you are not alert” or “If you are not careful”
3:3	ypw4		rc://*/ta/man/translate/figs-simile	ἥξω ὡς κλέπτης	1	Here, Jesus will **come** at a time when people do not expect him, just as a **thief** comes when he is not expected. The unexpected nature of the arrival of a thief is also explained in the following clause of this verse. However, if this simile would not be natural in your language, you could use an equivalent comparison or express the meaning in a nonfigurative way. Alternate translation: “I will come unexpectedly” or “I will come without warning”
3:4	bpg5		rc://*/ta/man/translate/figs-youcrowd	ἀλλὰ ἔχεις ὀλίγα ὀνόματα	1	The second person pronouns and the second person individuals addressed throughout this verse and throughout chapters two and three are often singular in their number, but they are plural in their references. See how you translated the second person pronouns and the second person individuals referenced in [2:2](../02/02.md). Alternate translation: “But there are a few of you”
3:4	fy7f		rc://*/ta/man/translate/figs-metonymy	ὀλίγα ὀνόματα	1	Here, the word **names** represent the people themselves as a metonym for the persons. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “a few people” or “a few persons”
3:4	imsu		rc://*/ta/man/translate/figs-metaphor	οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν	1	Here, Jesus describes sins in a believer’s life as if they were dirty **clothes**. This figure of speech is a metaphor for how sin pollutes the life of a believer. Thus, to be holy or sacred to God relates to the imagery of what one wears as clothing or garments. If your readers do not understand what it means to be **stained** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a nonfigurative way. Alternate translation: “have not made dirty their clothes” or “have not polluted their clothes”
3:4	x2if		rc://*/ta/man/translate/figs-explicit	οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν	1	Here, Jesus describes sins in a believer’s life as if they were dirty **clothes**. The metaphor may be stated positively or negatively. Here, the original Greek phrase is negative, as in they **have not stained their clothes**. However, one can state this same idea positively to make the meaning explicit. If your language does not use the negative language of this form, you can state this in the positive form or in another way that makes the meaning explicit. Alternate translation: “have kept their clothes clean” or “who have kept themselves pure”
3:4	x48r		rc://*/ta/man/translate/figs-idiom	περιπατήσουσιν μετ’ ἐμοῦ	1	Here, the word to **walk** is a idiomatic expression that describes life or living. People commonly spoke of living as a **walk**. If your readers do not understand what the idiom means in this context, you could use an equivalent idiom from your culture. Alternatively, you could express the meaning of the idiom in a nonfigurative or plain way. Alternate translation: “they will live with me”
3:4	w5t9		rc://*/ta/man/translate/figs-metaphor	ἐν λευκοῖς	1	Clothes that are **white** represent a pure life without sin. The color of **white** also represents victory in eternal life, as stated in the next verse. If your readers do not understand what it means to be **white** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a nonfigurative or plain way. Alternate translation: “in purity” or “in victory”
3:5	v69e		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
3:5	w5k4		rc://*/ta/man/translate/figs-activepassive	περιβαλεῖται ἐν ἱματίοις λευκοῖς	1	Here, one can translate the passive verb **clothed** as an active verb in contrast to the passive voice. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “will wear … white clothes” or “will dress himself … in white clothes”
3:5	hmy4		rc://*/ta/man/translate/figs-metaphor	λευκοῖς	1	See how you translated this metaphor of the color **white** in the previous verse.
3:5	wn1x		rc://*/ta/man/translate/figs-idiom	οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ	1	Here, **I will certainly not wipe his name out** refers to a denial of ever deleting, erasing, removing, blotting out, or wiping out a name in any way. Here, the translator should translate the idea of wiping out with whatever verb is most naturally applied to the process of removing someone’s name from a book or list of some sort. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will certainly not delete his name out” or “I will certainly not remove his name”
3:5	yyu5		rc://*/ta/man/translate/figs-metonymy	ὁμολογήσω τὸ ὄνομα αὐτοῦ	1	Here **I will confess his name** does not simply mean that Jesus will say the name of the person. Rather, the expression means that Jesus will announce that he possesses the person. In other words, Jesus will proclaim that the person belongs to Jesus himself. Here, **his name** refers to the person himself by the figure of a metonym. If your readers would not understand this metonym, you could use an equivalent expression or plain language. Alternate translation: “I will announce that he belongs to me” or “I will acknowledge that he is mine”
3:5	bi3h		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρός μου	1	Here, **Father** is an important title for God that describes the relationship between God and Jesus in the Trinity.
3:5	q22s		rc://*/ta/man/translate/figs-explicit	τῶν ἀγγέλων αὐτοῦ	1	See how you translated **angel** in [1:20](../01/20.md).
3:6	zxc7		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
3:6	k2k6		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
3:6	i49v		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
3:7	rf9b		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Philadelphia**. **Philadelphia** 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. See how you translated this in [1:11](../01/11.md).
3:7	ksg4		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
3:7	xarn		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
3:7	ih6i		rc://*/ta/man/translate/writing-symlanguage	τὴν κλεῖν Δαυείδ	1	Here, **the key** is a symbol of authority, power, or ability to control something, which, in this case, is the Messiah’s kingdom of King David. Jesus speaks of his authority as the Messiah to decide who may enter into his kingdom as if he possessed the key that King of David had to open and close the city gates of Jerusalem. The symbolic imagery of Jesus having keys for his kingdom occurs also in [Matthew 16:19](../16/19.md). As the translator, you should not make the meaning of the figure explicit or attempt to specify the meaning of the symbolism beyond the plain or simple figure of the symbolic language. Alternate translation: “the key of David’s authority” or “the key of David’s kingdom”
3:7	aam6		rc://*/ta/man/translate/figs-merism	ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει	1	Here, the phrase **the one who opens and no will shut, and he shuts and no one opens** expresses the authority, power, or ability to control the kingdom of King David by means of a merism. This merism lists the two opposite, extreme actions of authority by the analogy of opening and closing a door with a key, which are the the only two possibilities for action with a door. Jesus speaks of his authority as the Messiah to decide who may enter into his kingdom as if he possessed the key that King of David had to open and close the city gates of Jerusalem. The symbolic imagery of King David having a key for his kingdom to open and close doors also occurs in [Isaiah 22:22](../22/22.md). If this merism would not be natural in your language, you could use an equivalent expression or plain language. Alternate translation: “the one who opens and no one can shut, and he shuts and no one can open” or “the one who opens and no one may shut, and he shuts and no one may open”
3:8	k48c		rc://*/ta/man/translate/figs-idiom	οἶδά σου τὰ ἔργα	1	See how you translated the clause **I know your works** in [2:2](../02/02.md). Alternate translation: “I am aware of what you have done”
3:8	j1x7		rc://*/ta/man/translate/writing-symlanguage	δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην	1	Here, **an open door** represents a symbolic figure for an opportunity for service or for proclamation of the gospel message. The language may also indicate a symbolic figure for a free entrance into the kingdom of Jesus the Messiah to the readers of the letter. As the translator, you should not make the meaning of the figure explicit or attempt to specify the meaning of the symbolism beyond the plain or simple figure of the symbolic language. Alternate translation: “I have set before you an open door” or “I have placed before you an open door”
3:8	vp9n		rc://*/ta/man/translate/writing-symlanguage	ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν	1	See how you translated the word here **to shut** and the symbolic language of this clause in the previous verse.
3:8	h90i		rc://*/ta/man/translate/figs-idiom	μικρὰν ἔχεις δύναμιν	1	Here, the phrase **you have little power** is an idiomatic expression that describes the social status of the believers as a community in Philadelphia. The Philadelphia assembly of believers had little influence or little social prestige in their community there in Philadelphia. As an idiomatic expression, one could say that the Philadelphia assembly had little power in their community or social context in the city of Philadelphia. If your readers do not understand what the idiom means in this context, you could use an equivalent idiom from your culture. Alternatively, you could express the meaning of the idiom in a nonfigurative or plain way. Alternate translation: “you have little prestige” or “you do not have much power”
3:8	xyw6		rc://*/ta/man/translate/figs-idiom	ἐτήρησάς	1	See how you translated this word in [1:3](../01/03.md) and in [2:26](../02/26.md).
3:8	wsws		rc://*/ta/man/translate/figs-possession	μου τὸν λόγον	1	Jesus is using a possessive form to describe the **word** or words that he spoke when he taught the believers in the city of Philadelphia. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “the word that I spoke” or “my teaching”
3:8	b3kz		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά μου	1	Here, **my name** is a metonym for the person who has that name, which in this case, is Jesus. If your readers would not understand this metonym, you could use an equivalent expression or plain language. Alternate translation: “me” or “the name that I have”
3:9	x78m		rc://*/ta/man/translate/figs-metaphor	συναγωγῆς τοῦ Σατανᾶ	1	Here, people who gather to obey or to honor **Satan** are spoken of as if they were in a **synagogue**. A **synagogue** is a place of worship and teaching for the Jewish people. See how you translated this same phrase in [2:9](../02/09.md). In that verse and its context Jesus also declares there that certain Jewish people were not acting like true Jews as the representative people of God. The translator should retain here in this verse the metaphor and simply define the figure of speech of a **synagogue of Satan** in an explanatory note.
3:9	q496		rc://*/ta/man/translate/translate-symaction	προσκυνήσουσιν	1	Here, to **bow down** in front of a person’s feet represents a sign of submission. Thus, the action of bowing down is not a symbolic gesture that figuratively expresses worship. On the contrary, the gesture of bowing down symbolizes respect or obeisance. If there is a gesture with similar meaning in your culture, you could consider using it here in your translation. Alternate translation: “bow down in submission” or “prostrate themselves”
3:9	ah4w		rc://*/ta/man/translate/figs-synecdoche	ἐνώπιον τῶν ποδῶν σου	1	Here, **feet** represents the person or the people before whom these individuals from the **synagogue of Satan** bow down. If this figure of speech of synecdoche would not be natural in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “before you” or “to you”
3:10	f9vi		rc://*/ta/man/translate/figs-idiom	ἐτήρησας & τηρήσω	1	See the discussion in the General Introduction to Revelation of the two ways in which Jesus is using the word **kept**/**keep** here. Alternate translation: “you have obeyed … I will … preserve”
3:10	k8mb		rc://*/ta/man/translate/figs-possession	τὸν λόγον τῆς ὑπομονῆς μου	1	Jesus is using a possessive form to describe the **word** or command that he spoke when he taught the believers in the city of Philadelphia. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “the word that I spoke about steadfastness” or “my teaching on steadfastness”
3:10	y577		rc://*/ta/man/translate/figs-abstractnouns	τὸν λόγον τῆς ὑπομονῆς μου	1	If your language would not use an abstract noun for the idea of **steadfastness**, you can express it with the verb “to endure.” See how you translated this word in [1:9](../01/09.md) and in [2:2](../02/02.md). Alternate translation: “my admonition to suffer patiently”
3:10	gv5g		rc://*/ta/man/translate/figs-possession	τῆς ὥρας τοῦ πειρασμοῦ	1	Jesus is using a possessive form to describe the **hour** as a time when God tests all of the world. The subject of **testing** is God who tests all people during the **hour** of great suffering. If it is not clear in your language that God is the one who tests the world, then you could express this meaning explicitly. Alternate translation: “the hour when God tests” or “the hour of God’s testing”
3:10	ql9y		rc://*/ta/man/translate/figs-idiom	τῆς ὥρας	1	The translator may wish to explain that **hour** is not sixty minutes. Rather, the **hour** is a moment of time, or a time period, of testing. If this idiom is not clear in your language, then you could express this meaning explicitly. Alternate translation: “the time” or “the moment”
3:10	e6bw		rc://*/ta/man/translate/figs-metaphor	τῆς μελλούσης ἔρχεσθαι	1	Here, **to come** describes future being or existence. If your readers would not understand what it means for future existence **to come**, then you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a nonfigurative way. Alternative translation: “that will occur” or “that is about to be” or “that is about to exist”
3:11	ih12		rc://*/ta/man/translate/figs-explicit	ἔρχομαι ταχύ	1	Here, **coming quickly** implies an arrival of Jesus to judge. It is understood that Jesus is **coming** in order to judge. If it would be helpful to your readers, you could indicate the implicit meaning in an explicit way. Alternate translation: “I am coming to judge quickly” or “I am coming to judge soon”
3:11	n9a9		rc://*/ta/man/translate/figs-idiom	κράτει ὃ ἔχεις	1	See how you translated the verb to **Hold fast to** in [2:13](../02/13.md).
3:11	a4m5		rc://*/ta/man/translate/figs-metaphor	τὸν στέφανόν	1	Here, **crown** stands for a reward or a victory prize. See how you translated **crown** in [2:10](../02/10.md).
3:12	px36		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
3:12	xiwx		rc://*/ta/man/translate/figs-metaphor	ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ Θεοῦ μου	1	Jesus is speaking of victorious believers as if they were a **pillar** in the temple of God. Here, a **pillar** represents an important and permanent part of God’s kingdom. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will make him strong, like a pillar in the temple of my God”
3:13	u5jk		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
3:13	ug5m		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
3:13	cm7r		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
3:14	r6bz		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικίᾳ ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Laodicea**. **Laodicea** 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. See how you translated this in [1:11](../01/11.md).
3:14	jg3b		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
3:14	wzg9		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
3:14	f65v			ὁ Ἀμήν	1	Here, **The Amen** is a name for Jesus Christ. He guarantees God’s promises by saying amen to them.
3:14	btv1			ἡ ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ	1	Here, **the beginning of the creation of God** could refer to: (1) the one who rules over everything that God created. (2) the one through whom God created everything.
3:15	pf9x		rc://*/ta/man/translate/figs-metaphor	οὔτε ψυχρὸς εἶ οὔτε ζεστός	1	The writer speaks of the Laodiceans as if they were water. Here, **cold** and **hot** could: (1) represent two extremes of spiritual interest or love for God, where “cold” is to be completely against God, and to be “hot” is to be zealous to serve him. (2) both refer to water that is useful for drinking or for cooking or healing, respectively. Alternate translation: “you are like water that is neither cold nor hot”
3:15	c60l		rc://*/ta/man/translate/figs-idiom	οἶδά σου τὰ ἔργα	1	See how you translated the clause **I know your works** in [2:2](../02/02.md). Alternate translation: “I am aware of what you have done”
3:16	y9vt		rc://*/ta/man/translate/figs-metaphor	μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου	1	Rejecting them is spoken of as vomiting them **out of** the **mouth**. Alternate translation: “I will reject you as I would spit out lukewarm water”
3:17	v1pj		rc://*/ta/man/translate/figs-metaphor	σὺ εἶ ὁ ταλαίπωρος, καὶ ἐλεεινὸς, καὶ πτωχὸς, καὶ τυφλὸς, καὶ γυμνός	1	Jesus speaks of their spiritual condition as if he were speaking about their physical condition. Alternate translation: “you are like people who are most miserable, pitiable, poor, blind, and naked”
3:18	tmm7			ἀγοράσαι παρ’ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς, ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ, ἵνα περιβάλῃ, καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου, ἵνα βλέπῃς	1	Here, **to buy** represents receiving things from Jesus that have true spiritual value. The **gold refined by fire** represents spiritual wealth. The **brilliant white garments** represents righteousness. And the **salve to anoint your eyes** represents the ability to understand spiritual things. Alternate translation: “to come to me and receive spiritual wealth, which is more valuable than gold that is refined by fire. Receive from me righteousness, which is like brilliant white garments, so that you will not be ashamed. And receive from me wisdom, which is like salve for the eyes, so that you may understand spiritual things” (See: rc://*/ta/man/translate/figs-metaphor)
3:19	sf66			ζήλευε & καὶ μετανόησον	1	Alternate translation: “be serious and repent”
3:20	i7gy		rc://*/ta/man/translate/figs-metaphor	ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω	1	Jesus speaks about wanting people to relate to him as if he wanted them to invite him into their home. Alternate translation: “I am like one standing at the door and knocking”
3:20	sr5y		rc://*/ta/man/translate/translate-symaction	κρούω	1	When people want someone to welcome them into their home, they **knock** on the door. Alternate translation: “knock because I want you to let me come inside”
3:20	m6n2		rc://*/ta/man/translate/figs-metonymy	ἀκούσῃ τῆς φωνῆς μου	1	Here, **my voice** refers to Christ speaking. Alternate translation: “hears me speak” or “hears me call”
3:20	di8q		rc://*/ta/man/translate/figs-go	καὶ εἰσελεύσομαι πρὸς αὐτὸν	1	Some languages might prefer the verb “go” here. Alternate translation: “I will indeed go into his home”
3:20	une1		rc://*/ta/man/translate/figs-metaphor	καὶ δειπνήσω μετ’ αὐτοῦ	1	Here, **eat with him** represents being together as friends.
3:21	n83q		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
3:21	mn2c		rc://*/ta/man/translate/figs-metonymy	καθίσαι μετ’ ἐμοῦ ἐν τῷ θρόνῳ μου	1	To **sit down** on a **throne** means to rule. Alternate translation: “to rule with me” or “to sit down on my throne and rule with me”
3:21	un17		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρός μου	1	Here, **Father** is an important title for God that describes the relationship between God and Jesus.
3:22	m13x		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
3:22	mjv6		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
3:22	vnr6		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
4:intro	cl9f				0	# Revelation 4 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 8 and 11.\n\nJohn has finished describing the letters to the churches. He now begins to describe a vision that God showed him.\n\n## Special concepts in this chapter\n\n### Jasper, carnelian, and emerald\n\nThese words refer to kinds of special stones that the people in John’s day considered valuable. It may be difficult for you to translate these words if people in your culture do not value special kinds of stones.\n\n### Twenty-four elders\n\nElders are church leaders. Twenty-four elders may be symbolic of the whole church through the ages. There were twelve tribes in Old Testament Israel and twelve apostles in the New Testament church. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Seven spirits of God\n\nThese spirits are the seven spirits of [1:4](../rev/01/04.md).\n\n### Giving glory to God\n\nGod’s glory is the great beauty and radiant majesty that God has because he is God. Other Bible writers describe it as if it were a light so bright that no one can look at it. No one can give God this kind of glory, because it is already his. When people give glory to God or when God receives glory, people say that God has the glory that is his, that it is right for God to have that glory, and that people should worship God because he has that glory. (See: [[rc://*/tw/dict/bible/kt/glory]] and [[rc://*/tw/dict/bible/kt/worthy]] and [[rc://*/tw/dict/bible/kt/worship]])\n\n## Other possible translation difficulties in this chapter\n\n### Difficult images\n\nSuch things as bolts of lightning coming from the throne, lamps that are spirits, and a sea in front of the throne may be difficult to imagine, and so the words for them may be difficult to translate. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])
4:1	vh4i			μετὰ ταῦτα	1	See how you translated this phrase in [2:1-3:22](../02/01.md) Alternate translation: “After I had just seen these things”
4:1	z8r8		rc://*/ta/man/translate/figs-metaphor	θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ	1	The expression **open door in heaven** stands for the ability that God gave John to see into heaven, at least by means of a vision.
4:1	a49s		rc://*/ta/man/translate/figs-simile	ὡς σάλπιγγος λαλούσης μετ’ ἐμοῦ	1	If it would be clearer in your language simile, you can state explicitly how the voice was **like a trumpet**. Alternate translation: “speaking to me loudly like the sound of a trumpet”
4:1	j713			σάλπιγγος	1	A **trumpet** is a instrument for producing music or for calling people to gather together for an announcement or meeting. See how you translated this in [1:10](../01/10.md).
4:2	ie3w		rc://*/ta/man/translate/figs-idiom	ἐγενόμην ἐν Πνεύματι	1	John speaks of being influenced by God’s **Spirit** as if he were **in the Spirit**. See how you translated this in [1:10](../01/10.md). Alternate translation: “I was influenced by the Spirit” or “the Spirit influenced me”
4:3	m4mi		rc://*/ta/man/translate/translate-unknown	λίθῳ, ἰάσπιδι καὶ σαρδίῳ	1	The terms **jasper** and **carnelian** refer to valuable stones. Jasper may have been clear like glass or crystal, and carnelian may have been red.
4:3	aap1		rc://*/ta/man/translate/translate-unknown	σμαραγδίνῳ	1	An **emerald** is a green, valuable stone.
4:4	b695		rc://*/ta/man/translate/writing-symlanguage	εἴκοσι τέσσαρας πρεσβυτέρους	1	Interpreters debate the symbolic meaning of **24** as the number of the elders. The symbolic significance of the term **elders** is also debated, but it probably indicates the church or the people of God at the time that John wrote the book of Revelation. In this sense, the leaders of the church represent the church or the saints that comprise the church. Alternate translation: “24 church leaders” or “24 older saints”
4:5	ryb1			ἀστραπαὶ	1	Use your language’s way of describing what **lightning** looks like each time it appears.
4:5	u1da			φωναὶ, καὶ βρονταί	1	Here, **rumblings** are the loud noises that thunder makes. Use your language’s way of describing the sound of thunder.
4:5	e1jm		rc://*/ta/man/translate/writing-symlanguage	τὰ ἑπτὰ πνεύματα τοῦ Θεοῦ	1	The number **seven** is a symbol of completeness and perfection. The **seven spirits** refers either to the Spirit of God or to seven spirits who serve God. See how you translated this in [1:4](../01/04.md).
4:6	ja33		rc://*/ta/man/translate/figs-metaphor	θάλασσα ὑαλίνη	1	If it would be clearer in your language metaphor, you can state how it was like **glass** or a **sea**. This could mean: (1) a sea is spoken of as if it were glass. Alternate translation: “a sea that was as smooth as glass” (2) glass is spoken of as if it were a sea. Alternate translation: “glass that was spread out like a sea”
4:6	cv9p		rc://*/ta/man/translate/figs-simile	ὁμοία κρυστάλλῳ	1	If it would be clearer in your language simile, you can state how it was **like crystal**. Alternate translation: “clear as crystal”
4:6	fr7x			ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου	1	Alternate translation: “immediately around the throne” or “close to the throne and around it”
4:6	b66k		rc://*/ta/man/translate/writing-symlanguage	τέσσαρα ζῷα	1	Interpreters debate what the symbolic significance of **four** and of **living creatures** precisely is. The translator should keep the phrase literal and allow the symbolic significance to stand in the translation or rendition. Alternate translation: “were four animate beings” or “were four living things”
4:7	d84n		rc://*/ta/man/translate/figs-simile	τὸ ζῷον τὸ πρῶτον ὅμοιον λέοντι, καὶ τὸ δεύτερον ζῷον ὅμοιον μόσχῳ, καὶ τὸ τρίτον ζῷον ἔχων τὸ πρόσωπον ὡς ἀνθρώπου, καὶ τὸ τέταρτον ζῷον ὅμοιον ἀετῷ πετομένῳ	1	How the head of each **living creature** appeared to John is expressed as a comparison with something more familiar.
4:7	b9tx		rc://*/ta/man/translate/writing-symlanguage	ζῷον	1	See how you translated **living creature** in [4:6](../04/06.md).
4:8	n8g2			κυκλόθεν καὶ ἔσωθεν γέμουσιν ὀφθαλμῶν	1	The top and bottom of each wing was covered with **eyes**.
4:8	y1u5		rc://*/ta/man/translate/figs-metaphor	ὁ ἐρχόμενος	1	Existing in the future is spoken of as **coming**.
4:9	tljo		rc://*/ta/man/translate/writing-symlanguage	τὰ ζῷα	1	See how you translated **living creatures** in [4:6](../04/06.md).
4:9	xj6b			τῷ καθημένῳ ἐπὶ τῷ θρόνῳ, τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων	1	This is one person. The **one who sits on the throne** lives forever and ever.
4:9	a19z		rc://*/ta/man/translate/figs-doublet	εἰς τοὺς αἰῶνας τῶν αἰώνων	1	These two words mean about the same thing and are repeated for emphasis. Alternate translation: “for all eternity”
4:10	c2vg			πεσοῦνται	1	They purposely lie down facing the ground to show that they are worshiping.
4:10	s4mw		rc://*/ta/man/translate/writing-symlanguage	πρεσβύτεροι	1	See how you translated **elders** in [4:4](../04/04.md).
4:10	sly8		rc://*/ta/man/translate/translate-symaction	βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου	1	The elders were respectfully placing the **crowns** on the ground, showing that they were submitting to God’s authority to rule. Alternate translation: “they will lay their crowns before the throne to show that they are submitting to him”
4:10	wvf9			βαλοῦσιν	1	This could refer to: (1) placing something. (2) throwing down forcibly, as of something worthless ([2:22](../02/22.md)). The reader should understand that the elders are acting respectfully.
4:11	idj1			ὁ Κύριος καὶ ὁ Θεὸς ἡμῶν	1	Here, **our Lord and God** is one person, the one who was sitting on the throne.
4:11	q91l		rc://*/ta/man/translate/figs-metonymy	λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν	1	Here, **the glory and the honor and the power** are things that God always has. Being praised for having them is spoken of as receiving them. Alternate translation: “to be praised for your glory, honor, and power” or “for everyone to praise you because you are glorious, honorable, and powerful”
5:intro	g7ey				0	# Revelation 5 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 in verses 9-13.\n\n## Special concepts in this chapter\n\n### Sealed scroll\n\nKings and important people in John’s time wrote important documents on large pieces of paper or animal skin. They then rolled them up and sealed them with wax so they would stay closed. Only the person to whom the document was written had the authority to open it by breaking the seal. In this chapter, “the one who was seated on the throne” had written the scroll. Only the person called “the Lion of the tribe of Judah, the Root of David” and “the Lamb” had the authority to open it. (See: [[rc://*/tw/dict/bible/other/scroll]] and [[rc://*/tw/dict/bible/kt/authority]])\n\n### Twenty-four elders\n\nElders are church leaders. Twenty-four elders may be symbolic of the whole church through the ages. There were twelve tribes in Old Testament Israel and twelve apostles in the New Testament church. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Christian prayers\n\nThe prayers of Christians are described as incense. Christian prayers have a good smell to God. He is pleased when Christians pray.\n\n### Seven spirits of God\n\nThese spirits are the seven spirits of [1:4](../rev/01/04.md).\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nThe “Lion of the tribe of Judah” and the “Root of David” are metaphors that refer to Jesus. Jesus descended from the tribe of Judah and the family of David. Lions are fierce, and all animals and people are afraid of them, so they are a metaphor for a king whom everyone obeys. The words **Root of David** speak of Israel’s King David as if he were a seed that God had planted and of Jesus as if he were a root growing from that seed. (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:1	w3yi			καὶ εἶδον	1	Alternate translation: “After I saw those things, I saw”
5:1	u3br			τοῦ καθημένου ἐπὶ τοῦ θρόνου	1	This is the same **one** as in [4:2-3](../04/02.md).
5:1	yhm3			βιβλίον, γεγραμμένον ἔσωθεν καὶ ὄπισθεν	1	Alternate translation: “a scroll with writing on the front and the back”
5:1	aj7m		rc://*/ta/man/translate/translate-unknown	κατεσφραγισμένον σφραγῖσιν ἑπτά	1	Here, **seven seals** represents seven pieces of wax that secured documents closed. Melted wax was used to seal letters or other documents that needed to be protected. When the wax cooled and hardened, the letter could not be opened without breaking the wax seal. The person who received the letter would see the unbroken seal and know that no one had opened it. Alternate translation: “and it had seven seals keeping it closed”
5:2	r2vt		rc://*/ta/man/translate/figs-events	τίς ἄξιος ἀνοῖξαι τὸ βιβλίον, καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ?	1	Someone would need to break the **seals** in order **to open the scroll**. Alternate translation: “Who is worthy to break the seals and open the scroll?”
5:2	v4r4		rc://*/ta/man/translate/figs-rquestion	τίς ἄξιος ἀνοῖξαι τὸ βιβλίον, καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ?	1	If it would be clearer in your language question, you can translate it as a statement: “Show us who is worthy to break the seals and open the scroll!”
5:3	lj9u		rc://*/ta/man/translate/figs-merism	ἐν τῷ οὐρανῷ, οὐδὲ ἐπὶ τῆς γῆς, οὐδὲ ὑποκάτω τῆς γῆς	1	Here, the entire clause and all of its descriptions of parts of the cosmos or universe represent a merism. Essentially, the entire clause means everywhere. In other words, the entire clause represents the following: the place where God and the angels live, the place where people and animals live, and the place where those who have died are. Alternate translation: “anywhere in heaven or on the earth or under the earth”
5:5	dohb		rc://*/ta/man/translate/writing-symlanguage	τῶν πρεσβυτέρων	1	See how you translated **elders** in [4:4](../04/04.md).
5:5	j67w			ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα	1	This is a title for the man **from the tribe of Judah** that God had promised would be the great king. Alternate translation: “the one who is called the Lion of the tribe of Judah” or “the king who is called the Lion of the tribe of Judah”
5:5	b6wg		rc://*/ta/man/translate/figs-metaphor	ὁ λέων	1	The king is spoken of as if he were a **Lion** because a lion is very strong.
5:5	i89j		rc://*/ta/man/translate/writing-symlanguage	ἡ ῥίζα Δαυείδ	1	This is a title for the descendant of **David** that God had promised would be the great king. Alternate translation: “the one who is called the Root of David”
5:5	z3vw		rc://*/ta/man/translate/figs-metaphor	ἡ ῥίζα Δαυείδ	1	The descendant is spoken of as if David’s family were a tree and he were a root of that tree. Alternate translation: “the Descendant of David”
5:6	v99j		rc://*/ta/man/translate/figs-idiom	ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων, Ἀρνίον ἑστηκὸς	1	Here, **in the middle of** describes a setting in which **the four living creatures** surround the central throne for the **Lamb** that exists in the center of the imagery or vision. The **elders** are sitting on thrones that also surround the central throne and **the four living creatures**. However, **the elders** are further out and even more removed in terms of relative space from the center of the throne for the **Lamb** than are the **the four living creatures**. Where the **Lamb** is standing in relation to **the throne** is not entirely clear and should not be translated very specifically. Thus, the translator should avoid specifying the exact details of where the **Lamb** stands in his relative location with **the throne**. If this spatial relationship is confusing in your language, then the translator might give a less confusing description by stating generally that the **Lamb** was standing near or at the throne. Alternate translation: “near the throne and the four living creatures and the elders” or “close to the throne and the four living creatures and the elders”
5:6	zkxf		rc://*/ta/man/translate/writing-symlanguage	τῶν τεσσάρων ζῴων	1	See how you translated **living creatures** in [4:6](../04/06.md).
5:6	uegz		rc://*/ta/man/translate/writing-symlanguage	τῶν πρεσβυτέρων	1	See how you translated **elders** in [4:4](../04/04.md).
5:6	du51		rc://*/ta/man/translate/writing-symlanguage	Ἀρνίον	1	Here, **Lamb** symbolically refers Jesus as a sacrifice. The translator should not change the symbol of the **Lamb** as a picture of sacrifice. Alternate translation: “male sheep”
5:6	o15q		rc://*/ta/man/translate/figs-activepassive	ὡς ἐσφαγμένον	1	Here, **as though having been killed** translates a passive verb phrase that literally means “having been slain.” Thus, the passive verb phrase expresses the fact that the Lamb, although he was alive or living, actually had marks or cuts which indicated that he had died or was killed by others. If your language does not use the passive verb form in this way, you can state this witha an active verb form or in another way that is natural in your language. Alternate translation: “as though someone had killed him” or “as though someone had murdered him”
5:6	oz6y		rc://*/ta/man/translate/writing-symlanguage	κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτά	1	The number **seven** is often used in the Bible as a symbol for completeness and perfection. See how you translated **seven** as a symbolic number in [1:4](../01/04.md).
5:6	erg2		rc://*/ta/man/translate/writing-symlanguage	τὰ ἑπτὰ πνεύματα τοῦ Θεοῦ	1	The number **seven** is a symbol of completeness and perfection. The **seven spirits** refers either to the Spirit of God or to seven spirits who serve God. See how you translated this symbolic phrase in [1:4](../01/04.md).
5:6	t7d1		rc://*/ta/man/translate/figs-activepassive	ἀπεσταλμένοι εἰς πᾶσαν τὴν γῆν	1	If your language does not use a passive form like **sent out** here, then you can translate the passive expression with an active verb. Alternate translation: “whom God sends out into all the earth”
5:7	egp6		rc://*/ta/man/translate/figs-go	ἦλθεν	1	He approached the throne. Some languages may use the verb “to go” with a form equivalent to the phrase “he went.” Use whichever verb is more natural in you language. Alternate translation: “he went”
5:8	l8a3		rc://*/ta/man/translate/writing-symlanguage	τὰ τέσσερα ζῷα	1	See how you translated **living creatures** in [4:6](../04/06.md).
5:8	hals		rc://*/ta/man/translate/writing-symlanguage	πρεσβύτεροι	1	See how you translated **elders** in [4:4](../04/04.md).
5:8	e3fh		rc://*/ta/man/translate/writing-symlanguage	τοῦ Ἀρνίου	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
5:8	uv6w		rc://*/ta/man/translate/figs-explicit	ἕκαστος	1	Here, **each one** could refer to: (1) each one of the elders and living creatures, or, (2) solely each one of the elders. The translator should not make the references explicit since the persons or characters are not clearly identified in the Greek language. Alternate translation: “every one” or “all of them”
5:8	qak6		rc://*/ta/man/translate/writing-symlanguage	θυμιαμάτων	1	Here, **incense** symbolizes the **prayers** of the **saints** to God. Alternate translation: “aromatic herbs” or “aromatic resins”
5:8	r458		rc://*/ta/man/translate/figs-metonymy	τῶν ἁγίων	1	As the General Introduction to Revelation discusses, John often uses the term **saints** to describe people who believe in Jesus and obey him faithfully. John uses the term by association with the way these people are set apart as holy for God. You language may have a term or expression of its own that would convey this meaning that you could use throughout the book. You could also use plain language. Alternate translation: “of the disciples of Jesus” or “of believers in Jesus”
5:9	voro			ἄξιος	1	See how you translated **worthy** in [4:11](../04/11.md).
5:9	yu7h		rc://*/ta/man/translate/figs-activepassive	ἐσφάγης	1	Here, **you were slaughtered** is a passive verbal phrase that can be turned into an active verbal expression. If your language does not use this passive form, you can state this in active form. Alternate translation: “they slaughtered you” or “people killed you”
5:9	qtv5		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ αἵματί σου	1	Here, **blood** is a metonym that substitutes for blood. The phrase **with your blood** can mean “by your death” or “by dying.” Since **blood** represents a person’s life, losing the blood represents a death or the act of dying. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “with your death” or “with your act of dying.”
5:9	r067		rc://*/ta/man/translate/figs-metaphor	ἠγόρασας τῷ Θεῷ	1	John is speaking as if the Lamb literally **bought** people for God. He means that through his sacrificial death, the Lamb saved them by setting them free from the guilt and power of sin. Your language may have a term that you can use in your translation that describes someone paying a price or making a sacrifice to set someone else free. Alternate translation: “you redeemed people for God”
5:9	zzc7		rc://*/ta/man/translate/figs-merism	ἐκ πάσης φυλῆς, καὶ γλώσσης, καὶ λαοῦ, καὶ ἔθνους	1	The clause **from every tribe and tongue and people and nation** represents a merism. The list in this litany represents all **people** of the earth and includes every ethnic group that the world contains. Use words in your language that someone would use to include all types of people, races, and ethnic groups which inhabit the world. Alternate translation: “from every ethnic group and tongue and people and nation” or “from every tribe and tongue and race and nation.”
5:10	wn87			βασιλείαν καὶ ἱερεῖς	1	See how you translated **kingdom** and **priests** in [1:6](../01/06.md).
5:11	xuy1		rc://*/ta/man/translate/translate-numbers	μυριάδες μυριάδων καὶ χιλιάδες χιλιάδων	1	Here, **myriads** and **thousands** refer to numbers that represent so many in their number that people cannot count them. The numbers **myriads** and **thousands** simply mean numbers that are so great that they are countless. If people will not understand these numbers in your target language, then you can simply use natural expressions in your language for numbers that are so great that one cannot count them. Use expressions in your language that show huge numbers that are difficult to count. Alternate translation: “millions” or “too many thousands to count”
5:12	m6hy			ἄξιόν	1	See how you translated **Worthy** in [4:11](../04/11.md).
5:12	xzbc		rc://*/ta/man/translate/writing-symlanguage	τὸ Ἀρνίον	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
5:12	gnv1		rc://*/ta/man/translate/figs-activepassive	τὸ ἐσφαγμένον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom people slaughtered”
5:12	w0dv		rc://*/ta/man/translate/figs-abstractnouns	λαβεῖν τὴν δύναμιν, καὶ πλοῦτον, καὶ σοφίαν, καὶ ἰσχὺν, καὶ τιμὴν, καὶ δόξαν, καὶ εὐλογίαν	1	If your readers would misunderstand these abstract nouns, you can express them as verbs. See how you translated a similar sentence in [4:11](../04/11.md). Alternate translation: “for everyone to honor, glorify, and praise him because he is powerful, wealthy, wise, and strong”
5:13	sad6		rc://*/ta/man/translate/figs-merism	ἐν τῷ οὐρανῷ, καὶ ἐπὶ τῆς γῆς, καὶ ὑποκάτω τῆς γῆς	1	Here, the entire clause and all of its descriptions of parts of the cosmos or universe represent a merism. Essentially, the entire clause means everywhere. See how you translated this in [5:3](../05/03.md).
5:13	l2sn		rc://*/ta/man/translate/writing-symlanguage	τῷ Ἀρνίῳ	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
5:14	r459		rc://*/ta/man/translate/translate-textvariants	οἱ πρεσβύτεροι ἔπεσαν καὶ προσεκύνησαν	1	Some ancient manuscripts read **the elders fell down and worshiped**. ULT follows that reading. Other ancient manuscripts add “the one who lives to the ages of the ages.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
5:14	j2f3		rc://*/ta/man/translate/writing-symlanguage	ἀμήν!	1	See how you translated **Amen** in [1:6](../01/06.md).
6:intro	zkn7				0	# Revelation 6 General Notes\n\n## Structure and formatting\n\nThe author describes what happened after the Lamb opens each of the first six seals. The Lamb does not open the seventh seal until Chapter 8.\n\n## Special concepts in this chapter\n\n### Seven Seals\n\nKings and important people in John’s time wrote important documents on large pieces of paper or animal skin. They then rolled them up and sealed them with wax so they would stay closed. Only the person to whom the document was written had the authority to open it by breaking the seal. In this chapter, the Lamb opens the seals. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### The Four Horsemen\n\nAs the Lamb opens each of the first four seals, the author describes horsemen riding different colored horses. The colors of the horses seem to symbolize how the rider will affect the earth.\n\n## Important figures of speech in this chapter\n\n### The Lamb\n\nThis refers to Jesus. In this chapter, it is also a title for Jesus. (See: [[rc://*/tw/dict/bible/kt/lamb]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Similes\n\nIn verses 12-14, the author uses several similes to try to describe the images he sees in the vision. He compares the images to everyday things. (See: [[rc://*/ta/man/translate/figs-simile]])
6:1	q571		rc://*/ta/man/translate/writing-symlanguage	τὸ Ἀρνίον	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
6:1	i392		rc://*/ta/man/translate/translate-unknown	τῶν ἑπτὰ σφραγίδων	1	See how you translated **seven seals** in [5:1](../05/01.md).
6:1	v9td		rc://*/ta/man/translate/figs-simile	ὡς φωνῇ βροντῆς	1	Here, **one of the living creatures** speaks with a very loud voice. John is using **thunder** figuratively in a simile to mean a very loud noise for the voice. Alternate translation: “as with a noise of thunder”
6:2	t2qg		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ στέφανος	1	Here, **to him was given a crown** might be expressed with an active verbal phrase. If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he received a crown” or “God gave him a crown”
6:3	bs66		rc://*/ta/man/translate/translate-ordinal	τὴν σφραγῖδα τὴν δευτέραν	1	The word **second** is an ordinal number. If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “another seal” or “the next seal” or “seal number two”
6:3	i1p4		rc://*/ta/man/translate/translate-ordinal	τοῦ δευτέρου ζῴου	1	The word **second** is an ordinal number. If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “another living creature” or “the next living creature” or “living creature number two”
6:4	w57m		rc://*/ta/man/translate/figs-activepassive	τῷ καθημένῳ ἐπ’ αὐτὸν, ἐδόθη αὐτῷ	1	Here, **to the one sitting on it was granted to him** might be expressed with an active verbal phrase. If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave permission to its rider” or “its rider received permission”
6:4	je64		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ μάχαιρα μεγάλη	1	Here, **to him was given a huge sword** might be expressed with an active verbal phrase. If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this rider received a huge sword” or “God gave this rider a huge sword”
6:5	v4us		rc://*/ta/man/translate/translate-ordinal	τὴν σφραγῖδα τὴν τρίτην	1	The word **third** is an ordinal number. If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “another seal” or “the next seal” or “seal number three”
6:5	zec1		rc://*/ta/man/translate/translate-ordinal	τοῦ τρίτου ζῴου	1	The word **third** is an ordinal number. If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “another living creature” or “the next living creature” or “living creature number three”
6:5	rm4y		rc://*/ta/man/translate/translate-unknown	ζυγὸν	1	Here, **a pair of scales** is a tool that people utilize to weigh things. Most likely **a pair of scales** was a weighing device which included two round plates or bowls hanging by ropes to a pole which the rider held in his hand. Translators should maintain the imagery of the ancient tool and not describe modern systems for weighing things. Alternate translation: “a pair of balances” or “a pair of weights” or “balancing scales”
6:6	b5rr		rc://*/ta/man/translate/translate-bvolume	χοῖνιξ σίτου & τρεῖς χοίνικες κριθῶν	1	A **choenix** was a specific measure that was about one liter. The plural of choenix is **choenices**. Alternate translation: “one quart of wheat … three quarts of barley” or “one bowl of wheat … three bowls of barley”
6:6	v3sn		rc://*/ta/man/translate/translate-bmoney	δηναρίου & δηναρίου	1	The **denarius** was a silver coin that was worth a day’s wages. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. Alternate translation, in each instance: “for one silver coin” or “for the pay for one day of work”
6:6	c5ik		rc://*/ta/man/translate/figs-metonymy	τὸ ἔλαιον καὶ τὸν οἶνον	1	The **oil** and the **wine** probably stand for the olive oil harvest and the grape harvest. In other words, **the oil and the wine** figuratively represent olive oil and grape harvest. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the olive and the grape”
6:7	mu5f		rc://*/ta/man/translate/translate-ordinal	τὴν σφραγῖδα τὴν τετάρτην	1	The word **fourth** is an ordinal number. If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “another seal” or “the next seal” or “seal number four”
6:7	zj87		rc://*/ta/man/translate/translate-ordinal	τοῦ τετάρτου ζῴου	1	The word **fourth** is an ordinal number. If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “another living creature” or “the next living creature” or “living creature number four”
6:8	t7y4		rc://*/ta/man/translate/translate-transliterate	ὁ Θάνατος, καὶ ὁ ᾍδης	1	See how you translated **Death** and **Hades** in [1:18](../01/18.md).
6:8	qlly		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτοῖς ἐξουσία	1	Here, **authority was given to them** might be expressed with an active verbal phrase. If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave authority to them”
6:8	aj1h		rc://*/ta/man/translate/translate-fraction	τὸ τέταρτον τῆς γῆς	1	Here, **one-fourth** means one part out of four equal parts. Alternate translation: “one out of every four people on the earth”
6:8	df32		rc://*/ta/man/translate/figs-metonymy	τῆς γῆς	1	Here, **the earth** represents the people of the earth. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: of the people on the earth”
6:8	tjw8		rc://*/ta/man/translate/figs-metonymy	ῥομφαίᾳ	1	Here, **sword** represents war. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “war”
6:9	bv8r		rc://*/ta/man/translate/translate-ordinal	τὴν πέμπτην σφραγῖδα	1	The word **fifth** is an ordinal number. If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “another seal” or “the next seal” or “seal number five”
6:9	b2kp		rc://*/ta/man/translate/figs-activepassive	τῶν ἐσφαγμένων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “those whom others had killed”
6:9	x1yr		rc://*/ta/man/translate/figs-metaphor	διὰ τὸν λόγον τοῦ Θεοῦ, καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον	1	Here, **held** is a metaphor. Here, holding **the testimony** could refer to: (1) believing God’s word and testimony. Alternate translation: “because of the scriptures and what they taught about Jesus Christ” or “because they believed the word of God, which is his testimony” (2) testifying about the word of God. Alternate translation: “because they testified about the word of God”
6:9	tqdd			τὴν μαρτυρίαν	1	See how you translated **the testimony** in [1:2](../01/02.md).
6:10	qz1i		rc://*/ta/man/translate/figs-metonymy	τὸ αἷμα ἡμῶν	1	Here, **blood** represents the deaths of these believers. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternative translation: “our death”
6:11	x3a9		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή	1	Here, **to each of them was given a white robe** might be expressed with an active verbal phrase. If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave to each of them a white robe”
6:11	jppt		rc://*/ta/man/translate/figs-activepassive	καὶ ἐρρέθη αὐτοῖς	1	Here, **and they were told** might be expressed with an active verbal phrase. If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God told them”
6:11	bq1p		rc://*/ta/man/translate/figs-activepassive	ἕως πληρωθῶσιν καὶ οἱ σύνδουλοι αὐτῶν, καὶ οἱ ἀδελφοὶ αὐτῶν, οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί	1	This entire clause implies that God had decided that a certain number of people should **be killed** by their enemies. If your language does not use this passive form, you can state this in active form. Alternate translation: “until people had killed the full number of their fellow servants and brothers whom they were going to kill”
6:11	p615		rc://*/ta/man/translate/figs-metaphor	οἱ ἀδελφοὶ	1	Here, **brothers** mean “fellow believers in Jesus.” Christians are often spoken of as being one another’s **brothers**. Alternate translation: “fellow Christians” or “fellow believers”
6:11	r473		rc://*/ta/man/translate/figs-gendernotations	οἱ ἀδελφοὶ	1	Although the term **brothers** is masculine, here the word has a generic sense that includes both men and women. If you wish to retain the figurative expression in your translation, you could word it in a way that is clearly inclusive of both men and women. Alternate translation: “brothers and sisters”
6:12	z9qm		rc://*/ta/man/translate/translate-ordinal	τὴν σφραγῖδα τὴν ἕκτην	1	The word **sixth** is an ordinal number. If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “another seal” or “the next seal” or “seal number six”
6:12	g9dm		rc://*/ta/man/translate/translate-unknown	σεισμὸς μέγας	1	Here, **a great earthquake** is a natural disaster in which the ground shakes from geological movement. Your language and culture may have a term for an **earthquake** that you can use in your translation. You could also explain the meaning of the term **earthquake**, as UST does. Alternate translation: “a great shaking of the ground”
6:12	xu8l		rc://*/ta/man/translate/figs-simile	μέλας ὡς σάκκος	1	Here, **sackcloth** is clothing for mourning that is made from black hair. People would wear **sackcloth** when they were mourning. The image of **sackcloth** is meant to lead people to think of death and mourning just as the color of black also evokes imagery of death and mourning. If it would be clearer in your language simile, you can explain that **sackcloth** is clothing made for mourning explicitly. Alternate translation: “black as mourning clothing” or “dark like sackcloth”
6:12	g7rt		rc://*/ta/man/translate/figs-simile	ὡς αἷμα	1	Here, the moon is like **blood** because during an eclipse the color of the moon changes to a dark red color. If it would be clearer in your language simile, you can state how the moon is like blood explicitly. Alternate translation: “red like blood” or “as red as blood”
6:13	s137		rc://*/ta/man/translate/figs-activepassive	ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς, ὑπὸ ἀνέμου μεγάλου σειομένη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “just as a stormy wind shakes a fig tree and causes it to drop its unseasonable fruit”
6:13	lkff		rc://*/ta/man/translate/figs-simile	ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς	1	Here, the stars in the sky fall as late-ripening figs fall from a fig tree during a storm. If it would be clearer in your language simile with figs, you do not need to state explicitly that the falling fruits are figs. Alternate translation: “as a fruit tree drops its late-ripening fruit”
6:13	r477		rc://*/ta/man/translate/translate-unknown	τοὺς ὀλύνθους	1	The term **unseasonable** describes **fruit** on a **fig tree** that does not ripen in the proper season but instead remains on the tree and ripens later. Workers cannot harvest the fruit while the weather is suitable, and instead the fruit falls off when stormy weather comes. Alternate translation: “late-ripening fruit”
6:14	jyb7		rc://*/ta/man/translate/figs-simile	ὁ οὐρανὸς ἀπεχωρίσθη ὡς βιβλίον ἑλισσόμενον	1	The **sky** was normally thought of as being strong like a sheet of metal, but now it was weak like a sheet of paper and easily torn and **rolled up**.
6:14	xzn5		rc://*/ta/man/translate/figs-activepassive	ὁ οὐρανὸς ἀπεχωρίσθη	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 sky split open”
6:14	gl0m		rc://*/ta/man/translate/figs-activepassive	ὡς βιβλίον ἑλισσόμενον	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 a scroll folds up”
6:14	ic4p		rc://*/ta/man/translate/figs-activepassive	πᾶν ὄρος καὶ νῆσος ἐκ τῶν τόπων αὐτῶν ἐκινήθησαν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “every mountain and island shifted from its place”
6:15	m6j6		rc://*/ta/man/translate/translate-unknown	οἱ χιλίαρχοι	1	Here, **the generals** refers to military officers or warriors who command in the battle. Alternate translation: “the war leaders”
6:15	n984		rc://*/ta/man/translate/figs-merism	οἱ βασιλεῖς τῆς γῆς, καὶ οἱ μεγιστᾶνες, καὶ οἱ χιλίαρχοι, καὶ οἱ πλούσιοι, καὶ οἱ ἰσχυροὶ, καὶ πᾶς δοῦλος καὶ ἐλεύθερος	1	Here, all the nouns in the series or list refers to every type of person and people. The various examples refer to all kinds of people who exist in the world. The merism names various kinds or parts of society by stating the extreme ends of the society. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all types of people, whether rich, poor, powerful, or weak”
6:15	vl6h		rc://*/ta/man/translate/translate-unknown	τὰ σπήλαια	1	These **caves** are large holes in the sides of hills. If your readers would not be familiar with **caves**, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the holes in the rocks”
6:16	f4bj		rc://*/ta/man/translate/figs-metonymy	προσώπου τοῦ	1	Here, **face** represents “presence.” Alternate translation: “the presence of the one” or “the one”
6:16	g0ed		rc://*/ta/man/translate/writing-symlanguage	τοῦ Ἀρνίου	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
6:17	bd8v		rc://*/ta/man/translate/figs-metonymy	ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτῶν	1	The **great day of their wrath** refers to the time when they would punish wicked people. Alternate translation: “this is the terrible time when they will punish people”
6:17	i7t4		rc://*/ta/man/translate/figs-metaphor	ἦλθεν	1	Existing now is spoken of as having **come**.
6:17	cq9e			ὀργῆς αὐτῶν	1	Here, **their** refers to the one on the throne and the Lamb.
6:17	r1ta		rc://*/ta/man/translate/figs-metonymy	τίς δύναται σταθῆναι?	1	Surviving, or staying alive, is spoken of as standing. Alternate translation: “Who can survive?”
6:17	pmn6		rc://*/ta/man/translate/figs-rquestion	τίς δύναται σταθῆναι?	1	This question is used to express their great sadness and fear that no one will be able to survive when God punishes them. Alternate translation: “no one can survive!”
7:intro	f27i				0	# Revelation 7 General Notes\n\n## Structure and formatting\n\nIn this chapter John describes a vision of 144,000 servants of God who become marked with seals. Their marking takes place after the Lamb opens the sixth seal and before he opens the seventh seal. John then describes a second vision about a multitude praising God. This vision also takes place after the Lamb opens the sixth seal and before he opens the seventh seal. Scholars have interpreted parts of this chapter in many different ways. Translators do not need to understand fully what this chapter means in order to translate its contents accurately. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\nIt is important to translate the large numbers in this chapter accurately. The number 144,000 is twelve times twelve thousand.\n\nTranslators should be aware that the tribes of the people of Israel are not listed in this chapter in the same order as they are generally listed in the Old Testament.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 5-8 and 15-17.\n\n## Special concepts in this chapter\n\n### Worship\n\nGod saves his people and keeps them through times of trouble. His people respond by worshiping him. (See: [[rc://*/tw/dict/bible/kt/worship]])\n\n## Important figures of speech in this chapter\n\n### The Lamb\n\nThis refers to Jesus. In this chapter, it is also a title for Jesus. (See: [[rc://*/ta/man/translate/figs-explicit]])
7:1	id3y			τὰς τέσσαρας γωνίας τῆς γῆς	1	The **earth** is spoken of as if it were flat and square like a sheet of paper. The phrase **the four corners** refers to the north, south, east, and west.
7:2	sgq7		rc://*/ta/man/translate/figs-metonymy	σφραγῖδα	1	Here, **the seal** refers to a tool that is used to press a mark onto a wax seal. In this case the tool would be used to put a mark on God’s people. Alternate translation: “the marker” or “stamp”
7:3	upb7		rc://*/ta/man/translate/figs-metonymy	σφραγίσωμεν τοὺς δούλους τοῦ Θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν	1	Here, to **seal** refers to placing a mark on something. This mark shows that the people belong to God and that he will protect them. Alternate translation: “we put a mark on the foreheads of the servants of God”
7:3	je8m			μετώπων	1	The **forehead** is the top of the face, above the eyes.
7:4	m58v		rc://*/ta/man/translate/figs-activepassive	τῶν ἐσφραγισμένων	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “those whom God’s angel marked”
7:4	lh7h		rc://*/ta/man/translate/translate-numbers	ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες	1	Translate this large number in the way that would be most natural in your language. Some languages may need to supply a noun after the number to express the meaning. Alternate translation: “144,000” or “one hundred forty-four thousand people”
7:5	lyz8		rc://*/ta/man/translate/translate-numbers	δώδεκα χιλιάδες	1	Translate this large number in the way that would be most natural in your language. Some languages may need to supply a noun after the number to express the meaning. Alternate translation: “12,000” or “twelve thousand people”
7:9	au1m			ὄχλος πολύς	1	Alternate translation: “a huge crowd” or “a great number of people”
7:9	ioxw		rc://*/ta/man/translate/writing-symlanguage	τοῦ Ἀρνίου	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
7:10	vlv1		rc://*/ta/man/translate/figs-abstractnouns	ἡ σωτηρία τῷ Θεῷ ἡμῶν, τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ Ἀρνίῳ	1	They were praising **God** and **the Lamb**. If your readers would misunderstand the abstract **Salvation**, you can express it with the verb “save.” Alternate translation: “Our God, who sits on the throne, and the Lamb have saved us!”
7:10	m5az			ἡ σωτηρία τῷ Θεῷ ἡμῶν	1	Alternate translation: “Salvation comes from our God”
7:10	e31m		rc://*/ta/man/translate/writing-symlanguage	τῷ Ἀρνίῳ	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
7:11	a45p			τῶν τεσσάρων ζῴων	1	These are the **four living creatures** mentioned in [4:6-8](../04/06.md).
7:11	aja9		rc://*/ta/man/translate/figs-idiom	ἔπεσαν & ἐπὶ τὰ πρόσωπα αὐτῶν	1	Here, **fell on their faces** is an idiom that means they lay down facing the ground. See how you translated “prostrated themselves” in [4:10](../04/10.md). Alternate translation: “they bowed down”
7:12	lf1m			ἡ εὐλογία, καὶ ἡ δόξα, καὶ ἡ σοφία, καὶ ἡ εὐχαριστία, καὶ ἡ τιμὴ, καὶ ἡ δύναμις, καὶ ἡ ἰσχὺς, τῷ Θεῷ ἡμῶν	1	Alternate translation: “Our God is worthy of all praise, glory, wisdom, thanks, honor, power and strength”
7:12	q3gt			εὐλογία, καὶ ἡ δόξα, καὶ ἡ σοφία, καὶ ἡ εὐχαριστία, καὶ ἡ τιμὴ, καὶ ἡ δύναμις, καὶ ἡ ἰσχὺς, τῷ Θεῷ ἡμῶν	1	You can use the verb “give” to show how **praise**, **glory**, **wisdom**, **thanksgiving**, **honor**, **power**, and **strength** are to be **to our God**. Alternate translation: “We must give praise, glory, wisdom, thanks, honor, power, and strength to our God”
7:12	d74f			εἰς τοὺς αἰῶνας τῶν αἰώνων	1	These two words **forever** and **ever** mean basically the same thing and emphasize that the praise will never end.
7:13	wz8z			περιβεβλημένοι τὰς στολὰς τὰς λευκὰς	1	These **white robes** showed that they were righteous.
7:14	p6en			οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης	1	Alternate translation: “the one who have survived the great tribulation” or “are the people who have lived through the great tribulation”
7:14	u6fc			τῆς θλίψεως τῆς μεγάλης	1	Alternate translation: “the time of terrible suffering” or “the time when people suffered terribly”
7:14	b7mi		rc://*/ta/man/translate/figs-metaphor	ἔπλυναν τὰς στολὰς αὐτῶν, καὶ ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ Ἀρνίου	1	Being made righteous by **the blood of the Lamb** is spoken of as washing **their robes** in his blood. Alternate translation: “they have been made righteous by washing their robes white in his blood”
7:14	ym21		rc://*/ta/man/translate/figs-metonymy	τῷ αἵματι τοῦ Ἀρνίου	1	Here, **blood** is used to refer to the death of Lamb.
7:14	xl4x		rc://*/ta/man/translate/writing-symlanguage	τοῦ Ἀρνίου	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
7:15	qs23			εἰσιν & αὐτούς	1	Here, **they** and **them** refer to those people who have come out of the great tribulation.
7:15	us3i		rc://*/ta/man/translate/figs-merism	ἡμέρας καὶ νυκτὸς	1	Here, **day** and **night** are used together to mean “all the time” or “without stopping.” Alernate translation: “continually” or “always” or “unendingly”
7:15	k9f2		rc://*/ta/man/translate/figs-metaphor	σκηνώσει ἐπ’ αὐτούς	1	Protecting them is spoken of as if he were giving them shelter to live under. Alternate translation: “will shelter them” or “will protect them”
7:16	p6u7			οὐ πεινάσουσιν & αὐτοὺς	1	Here, **They** and **them** refer to those people who have come out of the great tribulation.
7:16	t45h		rc://*/ta/man/translate/figs-metaphor	οὐδὲ μὴ πέσῃ ἐπ’ αὐτοὺς ὁ ἥλιος	1	The heat of the **sun** is compared to punishment that causes people to suffer. Alternate translation: “and the sun will not burn them” or “and the sun will not make them weak”
7:17	gs3r		rc://*/ta/man/translate/writing-symlanguage	τὸ Ἀρνίον	1	Here, **Lamb** is used symbolically to refer to Jesus. See how you translated **Lamb** in [5:6](../05/06.md).
7:17	b5rp			τὸ Ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου	1	Alternate translation: “the Lamb, who is standing in the middle of the area around the throne”
7:17	wc49			αὐτούς & αὐτοὺς	1	Both occurrences of **them** refer to those people who have come out of the great tribulation.
7:17	bi5i		rc://*/ta/man/translate/figs-metaphor	ὅτι τὸ Ἀρνίον & ποιμανεῖ αὐτούς	1	The elder speaks of the Lamb’s care for his people as if it were a shepherd’s care for his sheep. Alternate translation: “for the Lamb … will be like a shepherd to them” or “for the Lamb … will care for them as a shepherd cares for his sheep”
7:17	m6m8		rc://*/ta/man/translate/figs-metaphor	ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων	1	The elder speaks of what gives life as if it were **springs** of fresh **water**. Alternate translation: “he will guide them like a shepherd guiding his sheep to fresh water” or “he will guide them to life like a shepherd guiding his sheep to living water”
7:17	g3d2		rc://*/ta/man/translate/figs-metonymy	ἐξαλείψει ὁ Θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν	1	Here, a **tear** represents sadness. Alternate translation: “God will wipe away their sadness, like wiping away tears” or “God will cause them to not be sad anymore”
8:intro	ma7f				0	# Revelation 8 General Notes\n\n## Special concepts in this chapter\n\n### Seven seals and seven trumpets\n\nThis chapter begins to show what happens when the Lamb opens the seventh seal. God uses the prayers of all believers to cause dramatic things to happen on earth. John then describes what happens when angels sound the first four of seven trumpets. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n## Important figures of speech in this chapter\n\n### Passive voice\n\nJohn uses the passive voice several times in this chapter. This hides who performs the action. This will be difficult to convey if the translator’s language does not have a passive voice. (See: [[rc://*/ta/man/translate/figs-activepassive]])\n\n### Similes\n\nIn verses 8 and 10, John uses similes to try to describe the images he sees in the vision. He compares the images to everyday things. (See: [[rc://*/ta/man/translate/figs-simile]])
8:1	mh2b		rc://*/ta/man/translate/translate-ordinal	τὴν σφραγῖδα τὴν ἑβδόμην	1	This is the last of the seven seals on the scroll. The word **seventh** is an ordinal number. Alternate translation: “the next seal” or “the final seal” or “seal number seven”
8:2	fri9		rc://*/ta/man/translate/figs-activepassive	ἐδόθησαν αὐτοῖς ἑπτὰ σάλπιγγες	1	Each of the seven angels were given one trumpet. If your language does not use this passive form, you can state this in active form. This could mean: (1) God gave them seven trumpets. (2) the Lamb gave them seven trumpets.
8:3	f9g9			δώσει	1	Alternate translation: “he would offer the incense to God by burning it”
8:4	lq1q		rc://*/ta/man/translate/figs-metonymy	ἐκ χειρὸς τοῦ ἀγγέλου	1	This refers to the bowl in the angel’s hand. Alternate translation: “from the bowl in the angel’s hand”
8:5	l79w		rc://*/ta/man/translate/figs-metonymy	ἐγέμισεν αὐτὸν ἐκ τοῦ πυρὸς	1	Here, **the fire** probably refers to burning coals. Alternate translation: “filled it with burning coals” or “filled it with coals of fire”
8:7	g5gp		rc://*/ta/man/translate/figs-activepassive	ἐβλήθη εἰς τὴν γῆν	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “the angel threw the hail and fire mixed with blood down onto the earth”
8:7	ga1r		rc://*/ta/man/translate/figs-activepassive	τὸ τρίτον τῆς γῆς κατεκάη, καὶ τὸ τρίτον τῶν δένδρων κατεκάη, καὶ πᾶς χόρτος χλωρὸς κατεκάη	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “it burned up a third of the earth, a third of the trees, and all the green grass”
8:7	r460		rc://*/ta/man/translate/translate-textvariants	καὶ τὸ τρίτον τῆς γῆς κατεκάη	1	Some ancient manuscripts include the phrase **and a third of the earth was burned up**. ULT follows that reading. Other ancient manuscripts do not include that phrase. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
8:8	rnh8		rc://*/ta/man/translate/translate-ordinal	ὁ δεύτερος ἄγγελος	1	The word **second** is an ordinal number. Alternate translation: “the next angel” or “angel number two”
8:8	uw2h		rc://*/ta/man/translate/figs-activepassive	ὡς ὄρος μέγα πυρὶ καιόμενον, ἐβλήθη	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “the angel threw something like a great mountain burning with fire”
8:8	ev7g		rc://*/ta/man/translate/translate-fraction	ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα	1	If your readers would misunderstand the fraction **a third**, you can explain it in translation. Alternate translation: “it was as if the sea had been divided into three parts and one of those parts had become blood”
8:8	k43y		rc://*/ta/man/translate/figs-simile	ἐγένετο & αἷμα	1	Here, **became blood** could mean: (1) it became red like blood. (2) it really became blood.
8:9	vgf4			τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ τὰ ἔχοντα ψυχάς	1	Alternate translation: “of the things living in the sea” or “of the fish and other animals that lived in the sea”
8:10	n8ue		rc://*/ta/man/translate/figs-simile	ἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρ μέγας, καιόμενος ὡς λαμπάς	1	The fire of the **huge star** looked similar to the fire of **a torch**. Alternate translation: “a huge star that was blazing like a torch fell from the sky”
8:10	int4			λαμπάς	1	A **torch** is a stick with one end lit on fire to provide light.
8:11	as2n		rc://*/ta/man/translate/translate-unknown	τὸ ὄνομα τοῦ ἀστέρος λέγεται ὁ Ἄψινθος	1	**Wormwood** is a shrub that tastes bitter. People made medicine out of it, but they also believed that it was poisonous. Alternate translation: “the name of the star is Bitterness” or “the name of the star is Bitter Medicine”
8:11	gei4		rc://*/ta/man/translate/figs-metaphor	ἐγένετο & ἄψινθον	1	The bitter taste of the water is spoken of as if it were **wormwood**. Alternate translation: “became bitter like wormwood” or “became bitter”
8:11	g4q5			ἀπέθανον ἐκ τῶν ὑδάτων, ὅτι ἐπικράνθησαν	1	Alternate translation: “died when they drank the bitter water”
8:12	z936		rc://*/ta/man/translate/figs-metaphor	ἐπλήγη τὸ τρίτον τοῦ ἡλίου	1	Causing something bad to happen to **the sun** is spoken of as striking, or hitting, it.
8:12	dfm7		rc://*/ta/man/translate/figs-activepassive	ἐπλήγη τὸ τρίτον τοῦ ἡλίου	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “a third of the sun changed” or “God changed a third of the sun”
8:12	ukh6			σκοτισθῇ τὸ τρίτον αὐτῶν	1	The phrase **a third of then turned dark** could mean: (1) one third of the time, they were dark. (2) one third of the sun, one third of the moon, and one third of the stars became dark.
8:12	t1ag			ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς, καὶ ἡ νὺξ ὁμοίως	1	Alternate translation: “there was no light during one third of the day and one third of the night” or “they did not shine during one third of the day and one third of the night”
8:13	r461		rc://*/ta/man/translate/translate-textvariants	ἀετοῦ	1	Some ancient manuscripts read **eagle**. ULT follows that reading. Other ancient manuscripts read “angel.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
8:13	x375		rc://*/ta/man/translate/figs-activepassive	ἐκ τῶν λοιπῶν φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “because the three angels who have not yet sounded their trumpets are about to sound them”
9:intro	sq5c				0	# Revelation 9 General Notes\n\n## Structure and formatting\n\nIn this chapter, John continues to describe what happens when angels sound seven trumpets. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n\\- The Fifth Trumpet (9:1-12)\n- The Sixth Trumpet (9:13-21)\n\n## Special concepts in this chapter\n\n### Woe\n\nJohn describes several “woes” in the book of Revelation. This chapter begins to describe the three “woes” announced at the end of Chapter 8. Woes signify calamity, disaster, or terrible events.\n\n### Seven trumpets\n\nSeven angels blow seven trumpets in Revelation 8:2-11:19. Trumpets are instruments for producing music or for calling people to gather together for an announcement or meeting. See how you translated "trumpet" in [1:10](../01/10.md). (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Animal imagery\n\nThis chapter includes several animals: locusts, scorpions, horses, lions, and snakes. Animals convey different qualities or traits. For example, a lion is powerful and dangerous. Translators should use the same animals in their translation if possible. If the animal is unknown, one with similar qualities or traits should be used.\n\n### Locusts\n\nThe locusts are insects that fly together in large groups. People fear them because they can eat up the leaves in gardens and on trees. If your readers would not be familiar with what locusts are, in your translation you could use the name of a similar flying insect in your culture, or you could use a general expression. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Abyss\n\nThis image is seen several times in the book of Revelation. It is a picture of hell as being inescapable and the opposite direction as heaven. (See: [[rc://*/tw/dict/bible/kt/hell]])\n\n### Abaddon and Apollyon\n\n“Abaddon” is a Hebrew word. “Apollyon” is a Greek word. Both words mean “Destroyer.” John used the sounds of the Hebrew word and wrote them with Greek letters. The ULT and UST write the sounds of both words with English letters. Translators are encouraged to transliterate these words using the letters of the target language. The original Greek readers would have understood “Apollyon” to mean “Destroyer.” So translators may also supply what it means in the text or in a footnote. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Repentance\n\nDespite great signs, people are described as not repenting and so remain in their sin. People refusing to repent are also mentioned in Chapter 16. (See: [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Important figures of speech in this chapter\n\n### Simile\n\nJohn uses many similes in this chapter. They help to describe the images that he sees in his vision. (See: [[rc://*/ta/man/translate/figs-simile]])\n\n### Generic Sense\n\nSeveral times in this chapter John uses the masculine word “men” in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women such as “people” or “humanity.” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
9:1	d26c		rc://*/ta/man/translate/translate-ordinal	ὁ πέμπτος ἄγγελος	1	See how you translated **angel** in [8:2](../08/02.md). If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “angel number five”
9:1	jim6		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς Ἀβύσσου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone gave the key to the shaft of the abyss” or “the star received the key to the shaft of the abyss”
9:1	cjr9		rc://*/ta/man/translate/translate-unknown	τῆς Ἀβύσσου	1	As the General Notes to this chapter discuss, the term abyss literally means a bottomless pit, and here it describes a place of punishment. If it would be helpful to your readers, you could translate the term with an explanatory phrase. Alternate translation: “of the deep pit where God punishes demons”
9:2	tp79		rc://*/ta/man/translate/figs-simile	ὡς καπνὸς καμίνου μεγάλης	1	The point of this comparison is the **huge furnace** gives off a great amount of thick, dark **smoke**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “like the great amount of smoke that comes from a huge furnace”
9:2	way2		rc://*/ta/man/translate/figs-simile	καμίνου μεγάλης	1	A **huge furnace** was a big oven that burned wood or coal to make bread, pottery, or even to smelt metals like iron. Often furnaces would give off a great amount of thick, dark **smoke**. If your readers would not be familiar with what a furnace is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. Alternate translation: “of a huge kiln" or "of a huge oven" or "of a huge stove”
9:2	nd4n		rc://*/ta/man/translate/figs-activepassive	ἐσκοτώθη	1	If your language does not use this passive form **were darkened**, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “became dark”
9:3	mb9m		rc://*/ta/man/translate/translate-unknown	ἀκρίδες	1	The **locusts** are insects that fly together in large groups. People fear them because they can eat up the leaves in gardens and on trees. If your readers would not be familiar with what **locusts** are, in your translation you could use the name of a similar flying insect in your culture, or you could use a general expression.
9:3	a4e7		rc://*/ta/man/translate/figs-explicit	ἐδόθη αὐταῖς ἐξουσία, ὡς ἔχουσιν ἐξουσίαν οἱ σκορπίοι	1	These **scorpions** have the ability to sting and poison people. You can include this information if that would be helpful to your readers. Alternate translation: “ability was given to them as scorpions have power" or "they have the ability to sting people as scorpions do”
9:3	va04		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐταῖς ἐξουσία	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: "God gave to them power"
9:3	mjf1		rc://*/ta/man/translate/translate-unknown	σκορπίοι	1	A scorpion is a small insect with a poisonous stinger on its tail. Its sting is extremely painful and the pain lasts a long time.
9:4	cl6p		rc://*/ta/man/translate/figs-activepassive	ἐρρέθη αὐταῖς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. The text does not say who **told** these locusts to not damage the earth's vegetation, but it implies that God commanded the locusts to not damage the world's vegetation. Alternate translation: “God told them” or “God commanded them"
9:4	pb9q		rc://*/ta/man/translate/figs-ellipsis	εἰ μὴ τοὺς ἀνθρώπους	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: “but only harm the men” “but only damage the men”
9:4	tz3f		rc://*/ta/man/translate/figs-gendernotations	τοὺς ἀνθρώπους	1	As the General Notes to this chapter discuss, here and in several other places in this chapter John uses the masculine word **men** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “the people”
9:4	gi1a		rc://*/ta/man/translate/figs-metonymy	τὴν σφραγῖδα τοῦ Θεοῦ	1	Here, **seal** refers to a tool that is used to press a mark onto a wax seal. In this case the tool would be used to put a mark on God’s people. See how you translated “seal” in [7:3](../07/03.md). Alternate translation: “the marker of God” or “the stamp of God”
9:4	tl6n		rc://*/ta/man/translate/translate-unknown	μετώπων	1	The **forehead** is the top of the face, above the eyes. If your readers would not be familiar with what a **forehead** is, in your translation you could use the name of a comparable term for **forehead** in your culture or you could use a general expression.
9:5	rui1		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτοῖς ἵνα μὴ ἀποκτείνωσιν αὐτούς	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. Here, **them** refers to the locusts in [9:3](../09/03.md). The text does not say who did allow the locusts to kill the people, but it implies that God commanded the locusts to not kill the people. Alternate translation: "God did not permit them to kill lthem"
9:5	vfj7			αὐτούς	1	Here, **them** refers to the people whom the locusts were stinging.
9:5	nm7q		rc://*/ta/man/translate/figs-activepassive	βασανισθήσονται	1	If your language does not use a passive form such as **will be tormented**, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the locusts would torment them" or "the locusts would torment the people"
9:5	u29s		rc://*/ta/man/translate/figs-simile	ὡς βασανισμὸς σκορπίου, ὅταν παίσῃ ἄνθρωπον	1	The point of this comparison is the locusts bite people like scorpions sting humans, so as to give people a very similar, intense pain. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “will be as the torment of a scorpion when it would sting a man"
9:5	qtk9		rc://*/ta/man/translate/translate-unknown	σκορπίου	1	A **scorpion** is a small insect with a poisonous stinger at the end of its long tail. The sting can cause severe pain or even death. If your readers would not be familiar with what a **scorpion** is, in your translation you could use the name of a comparable insect or animal in your culture. Alternate translation: “of a stinging insect”
9:5	t3i7		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπον	1	See how you translated this in [9:4](../09/04.md).
9:6	nazt		rc://*/ta/man/translate/figs-gendernotations	οἱ ἄνθρωποι	1	See how you translated this in [9:4](../09/04.md).
9:6	p4mb		rc://*/ta/man/translate/figs-abstractnouns	τὸν θάνατον	1	If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “to live no more”
9:6	f1b4		rc://*/ta/man/translate/figs-personification	φεύγει ὁ θάνατος ἀπ’ αὐτῶν	1	John is speaking figuratively of **death** as if it were a person or animal that could run away or can flee. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they will not be able to die”
9:7	zh82		rc://*/ta/man/translate/figs-simile	ὅμοια ἵπποις ἡτοιμασμένοις εἰς πόλεμον	1	The point of this comparison is the locusts appeared ready for battle just as horses are prepared with protective covering for warfare. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “was like horses arrayed for war” or "like horses made ready for war"
9:7	pf0k		rc://*/ta/man/translate/figs-simile	ὡς στέφανοι ὅμοιοι χρυσῷ	1	The point of this comparison is the locusts had **crowns like gold** that suggest victory or that they are able to conquer as if they are kings that wear crowns. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “were what appeared as crowns like gold” or "were something like golden crowns"
9:7	buts		rc://*/ta/man/translate/figs-simile	ὡς πρόσωπα ἀνθρώπων	1	The point of this comparison is the locusts had **faces** that resembled human faces on the whole head, including the ears. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “appeared to be faces of men” or "were like human faces"
9:7	e5u8		rc://*/ta/man/translate/figs-gendernotations	ἀνθρώπων	1	See how you translated this in [9:4](../09/04.md).
9:8	r436		rc://*/ta/man/translate/figs-simile	τρίχας ὡς τρίχας γυναικῶν	1	In this culture women typically wore their hair long. So the point of this comparison is that the locusts had long **hair**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “hair that was long like the hair of women”
9:8	r437		rc://*/ta/man/translate/figs-ellipsis	οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “their teeth were as the teeth of lions”
9:8	r438		rc://*/ta/man/translate/figs-simile	οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν	1	The point of this comparison is the locusts had **teeth** that were large and strong, like the teeth of **lions**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “their teeth were large and strong like lions’ teeth”
9:9	r439		rc://*/ta/man/translate/figs-metaphor	εἶχον θώρακας ὡς θώρακας σιδηροῦς	1	John is speaking as if these locusts literally had **breastplates**. He probably means that the skin on the front of their bodies was very hard. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the hard skin on the front of their bodies was like iron breastplates”
9:9	r440		rc://*/ta/man/translate/figs-simile	εἶχον θώρακας ὡς θώρακας σιδηροῦς	1	The point of this comparison is that the skin on the front of the locusts’ bodies was very strong, as if it were made of **iron**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “the hard skin on the front of their bodies was very strong, like an iron breastplate”
9:9	r441		rc://*/ta/man/translate/translate-unknown	θώρακας σιδηροῦς	1	A **breastplate** was a piece of armor that covered and protected the chest. If your readers would not be familiar with what a breastplate is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. Alternate translation: “pieces of armor made of iron to protect a soldier’s chest”
9:9	r442		rc://*/ta/man/translate/figs-simile	ἡ φωνὴ τῶν πτερύγων αὐτῶν ὡς φωνὴ ἁρμάτων ἵππων πολλῶν	1	The point of this comparison is that the **wings** of all the locusts flying around made a very loud **sound**, like **the sound of chariots**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “the sound of their wings was very loud, like the sound of many chariots of horses”
9:9	r443		rc://*/ta/man/translate/figs-possession	ἁρμάτων ἵππων	1	John is using this possessive form to describe **chariots** that **horses** pull into battle. If it would be helpful in your language, you could express this meaning without using a possessive form. Alternate translation: “horse-drawn chariots”
9:9	r444		rc://*/ta/man/translate/figs-metaphor	τρεχόντων εἰς πόλεμον	1	John is speaking as if these **chariots** were themselves literally **running into battle**, though it is the **horses** pulling the chariots who would be running and the drivers of the chariots who would be hurrying to get into the **battle**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “whose drivers are hurrying them into battle”
9:10	qdc3		rc://*/ta/man/translate/translate-unknown	σκορπίοις	1	See how you translated the term **scorpion** in [9:6](../09/06.md).
9:10	lim1		rc://*/ta/man/translate/figs-explicit	μῆνας πέντε	1	This could mean implicitly: (1) that the locusts had power for five months to harm people. Alternate translation: “over a period of five months” (2) that the locusts could sting people and the people would be in pain for five months. Alternate translation: “with a sting that will cause them pain for five months”
9:11	fiu6		rc://*/ta/man/translate/translate-unknown	τῆς Ἀβύσσου	1	See how you translated the term **abyss** in [9:1](../09/01.md).
9:11	bkg6		rc://*/ta/man/translate/translate-transliterate	τὸν ἄγγελον τῆς Ἀβύσσου; ὄνομα αὐτῷ Ἑβραϊστὶ, Ἀβαδδών, καὶ ἐν τῇ Ἑλληνικῇ ὄνομα ἔχει, Ἀπολλύων	1	The word **Abbadon** is Hebrew name that John spells out using Greek letters so that his readers will know how it sounds. John then tells his readers a Greek name with the same meaning, **Apollyon**, so that his readers will know what it means. Both names mean Destroyer. In your translation you can spell both names the way they sound in your language and then explain their meaning. Alternate translation: “His Hebrew name is Abbadon and his Greek name is Apollyon; both names mean Destroyer”
9:12	r445		rc://*/ta/man/translate/translate-ordinal	ἡ οὐαὶ ἡ μία	1	If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “woe number one”
9:12	r446		rc://*/ta/man/translate/figs-idiom	οὐαὶ	1	See how you translated the term **woe** in [8:13](../08/13.md). Alternate translation: “terrible event”
9:13	r447		rc://*/ta/man/translate/translate-ordinal	ὁ ἕκτος ἄγγελος	1	If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “angel number six”
9:13	x4md		rc://*/ta/man/translate/figs-synecdoche	φωνὴν μίαν	1	John is using one part of a person, his **voice**, to represent all of the person in the act of speaking. John does not say who the speaker was, but it may have been God. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “someone speaking”
9:13	q3a3		rc://*/ta/man/translate/figs-metonymy	κεράτων	1	John is referring to the horn-shaped extensions that were at each of the four corners of the top of the altar. He calls them **horns** by association with their shape. If it would be clearer for your readers, in your translation you could just refer to the “corners” of the altar, as UST does.
9:13	r448		rc://*/ta/man/translate/figs-metaphor	τοῦ ἐνώπιον τοῦ Θεοῦ	1	Here the word **before** means “in front of” or “in the presence of” another person. The Jews believed that God was especially present at his **altar**. Alternate translation: “that is in the presence of God”
9:14	r449		rc://*/ta/man/translate/translate-ordinal	τῷ ἕκτῳ ἀγγέλῳ	1	If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “to angel number six”
9:14	su17		rc://*/ta/man/translate/figs-activepassive	τοὺς δεδεμένους	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. The text does not say who **bound** these **four angels**, but it implies that God did it or commanded his own angels to do it. Alternate translation: “whom God had bound” or “whom God had commanded his owm angels to bind
9:14	r450		rc://*/ta/man/translate/translate-names	Εὐφράτῃ	1	The word **Euphrates** is the name of a river.
9:15	ijx2		rc://*/ta/man/translate/figs-activepassive	ἐλύθησαν οἱ τέσσαρες ἄγγελοι, οἱ ἡτοιμασμένοι εἰς τὴν ὥραν, καὶ ἡμέραν, καὶ μῆνα, καὶ ἐνιαυτόν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the sixth angel released the four angels whom God had prepared for the hour and day and month and year”
9:15	b3d6		rc://*/ta/man/translate/figs-doublet	τὴν ὥραν, καὶ ἡμέραν, καὶ μῆνα, καὶ ἐνιαυτόν	1	These words all refer to specific periods of time. John is using them together to emphasize that this is a very specific time. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “that specific time”
9:15	r451		rc://*/ta/man/translate/translate-fraction	τὸ τρίτον τῶν ἀνθρώπων	1	A **third** means one part out of three equal parts. Alternate translation: “one out of every three men”
9:16	r452		rc://*/ta/man/translate/figs-infostructure	ὁ ἀριθμὸς τῶν στρατευμάτων τοῦ ἱππικοῦ δύο μυριάδες μυριάδων; ἤκουσα τὸν ἀριθμὸν αὐτῶν.	1	John typically says **I heard** or “I saw” before describing what he heard or saw, so it might be more natural to put that information first. Alternate translation: “I heard the number of the horse soldiers; it was two myriads of myriads”
9:16	ays5		rc://*/ta/man/translate/translate-numbers	δύο μυριάδες μυριάδων	1	A myriad is a hundred hundred or ten thousand. Express this number in the way that would be most natural in your language. See how you translated a similar large number in [5:11](../05/11.md). Alternate translation: “200,000,000” or see next note for another possibility.
9:17	j5n9		rc://*/ta/man/translate/figs-metonymy	θώρακας πυρίνους, καὶ ὑακινθίνους, καὶ θειώδεις	1	John is describing the colors of the **breastplates** by association with other things that are those colors. If it would be helpful in your language, you could use objects from your own culture that are these colors or express the meaning plainly. See, for example, how you translated the word “fiery” in [6:3](../06/03.md). Alternate translation: “breastplates that were fiery red, hyacinth blue, and sulfur yellow” or “bright red, dark blue, and brilliant yellow breastplates”
9:17	r453		rc://*/ta/man/translate/translate-unknown	ὑακινθίνους	1	A **hyacinth** is a plant in the lily family that has dark blue flowers on spikes. If your readers would not be familiar with what a hyacinth is, in your translation you could use the name of a plant or other object in your culture that is the same color as hyacinth flowers, or you could use a general expression. Alternate translation: “dark blue”
9:18	r454		rc://*/ta/man/translate/figs-activepassive	ἀπὸ τῶν τριῶν πληγῶν τούτων ἀπεκτάνθησαν τὸ τρίτον τῶν ἀνθρώπων ἐκ τοῦ πυρὸς, καὶ τοῦ καπνοῦ, καὶ τοῦ θείου, τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν.	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “These three plagues of fire and of smoke and of sulfur coming out from their mouths killed a third of men”
9:20	xf3t		rc://*/ta/man/translate/figs-activepassive	οἳ οὐκ ἀπεκτάνθησαν ἐν ταῖς πληγαῖς ταύταις	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones whom these plagues did not kill”
9:20	r455		rc://*/ta/man/translate/figs-synecdoche	ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν	1	John is using one part of these people, their **hands**, to represent all of each person in the act of doing **works**. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “of the works they were doing”
9:20	d3vn		rc://*/ta/man/translate/figs-doublet	ἃ οὔτε βλέπειν δύνανται, οὔτε ἀκούειν, οὔτε περιπατεῖν	1	The terms **see** and **hear** and **walk** all describe things that living beings are able to do. John is using the three terms together to emphasize that **idols** are not alive and cannot do anything for those who **worship** them. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “which are not alive at all”
10:intro	ys3l				0	# Revelation 10 General Notes\n\n## Structure and formatting\n\nIn this chapter John begins to describe a vision he had of a mighty angel holding a scroll. John is viewing what is happening from the perspective of earth, which is why he speaks of this angel “coming down from heaven.” This vision takes place between the blowing of the sixth and seventh trumpets.\n\\\n## Special concepts in this chapter\n\n### Seven thunders\n\nIn this chapter John describes seven thunders making sounds that he could understand as words. However, translators should use their normal word for “thunder” when translating these verses. (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### “The mystery of God”\n\nThis refers to some aspect of the hidden plan of God. It is not necessary to know what this mystery is to translate it. (See: [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Important figures of speech in this chapter\n\n### Simile\n\nIn this chapter John uses similes to help him describe the face, legs, and voice of a mighty angel. Translators should represent other objects in this chapter, such as the rainbow and the cloud, with their normal meanings. (See: [[rc://*/ta/man/translate/figs-simile]])
10:1	r345		rc://*/ta/man/translate/figs-activepassive	περιβεβλημένον νεφέλην	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whose clothing was a cloud”
10:1	jj2e		rc://*/ta/man/translate/figs-metaphor	περιβεβλημένον νεφέλην	1	John speaks of the angel as if he were wearing **a cloud** as his clothing. This expression could be understood as figurative. However, because very unusual things were often seen in visions, it could also be understood as a literally true statement in its context. Alternate translation: “in the midst of a cloud”
10:1	qax6		rc://*/ta/man/translate/figs-simile	καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στῦλοι πυρός	1	The point of these comparisons is that the angel’s **face** was very bright, like the **sun**, and that the angel’s **feet** were glowing like **fire**. If it would be helpful in your language, you could make these points explicitly. It may be helpful to begin a new sentence here. Alternate translation: “The angel’s face was very bright, like the sun, and his feet were glowing as if they were on fire”
10:1	p81x		rc://*/ta/man/translate/figs-metonymy	οἱ πόδες αὐτοῦ	1	Since John compares the **feet** of the angel to **pillars**, it is likely that by **feet**, he means “legs” by association. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “his legs”
10:2	r346		rc://*/ta/man/translate/figs-activepassive	βιβλαρίδιον ἠνεῳγμένον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “a little scroll that he had opened”
10:2	r347		rc://*/ta/man/translate/figs-nominaladj	τὸν & εὐώνυμον	1	John is using the adjective **left** as a noun to mean a certain one of the angel’s feet. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “his left foot”
10:3	r348		rc://*/ta/man/translate/figs-simile	φωνῇ μεγάλῃ ὥσπερ λέων μυκᾶται	1	The point of this comparison is probably that the **loud voice** of the angel commanded attention like the roar of a **lion**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “in a loud voice that commanded attention as a lion’s roar does”
10:3	r349		rc://*/ta/man/translate/figs-explicit	ἐλάλησαν αἱ ἑπτὰ βρονταὶ	1	John speaks of these **seven thunders** as if he assumes that his readers will know what or who they are, but he has not introduced or explained them earlier in the book and interpreters are not certain of their identity. If it would be helpful to your readers, you could introduce them in such a way as to indicate that John has not identified them previously. Alternate translation: “seven thunders spoke”
10:3	r350		rc://*/ta/man/translate/figs-idiom	ἐλάλησαν αἱ ἑπτὰ βρονταὶ	1	This expression could mean that thunder **spoke** or sounded **seven** times, rather than that **seven** different **thunders spoke**. You could say that in your translation or indicate this possibility in a footnote. Alternate translation: “thunder spoke seven times” or “thunder sounded seven times”
10:3	r351		rc://*/ta/man/translate/figs-explicitinfo	φωνῇ μεγάλῃ ὥσπερ λέων μυκᾶται	1	It might seem that the expression **spoke their own voices** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “in a loud voice that commanded attention like the roar of a lion”
10:4	r352		rc://*/ta/man/translate/figs-explicit	ἤμελλον γράφειν	1	The implication is that John was going to write down what the seven thunders had said. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “I was going to write down what they had said”
10:4	r353		rc://*/ta/man/translate/figs-metaphor	σφράγισον ἃ ἐλάλησαν αἱ ἑπτὰ βρονταί, καὶ μὴ αὐτὰ γράψῃς	1	The voice spoke as if John should literally **seal** what the thunders said. However, since the voice then specified that John was not to write anything down, the voice meant that John should keep secret what the thunders said. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Keep secret what the seven thunders said by not writing it down”
10:5	l5xy		rc://*/ta/man/translate/translate-symaction	ἦρεν τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς τὸν οὐρανόν	1	The angel **raised his right hand to heaven** as a symbolic action to show that he was swearing an oath by God. If this would not be clear to your readers, you can explain the significance of this action. Alternate translation: “raised his right hand to heaven to show that he swearing an oath by God”
10:6	gmm8		rc://*/ta/man/translate/figs-explicit	τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων	1	John assumes that his readers will understand that the angel is referring to God with this expression. You can indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “the eternal God”
10:6	t2f6		rc://*/ta/man/translate/figs-idiom	εἰς τοὺς αἰῶνας τῶν αἰώνων	1	This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
10:6	r354		rc://*/ta/man/translate/figs-merism	τὸν οὐρανὸν καὶ τὰ ἐν αὐτῷ, καὶ τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ τὴν θάλασσαν καὶ τὰ ἐν αὐτῇ	1	The angel is using the three parts of creation to mean all of creation. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the entire creation”
10:6	egm1		rc://*/ta/man/translate/figs-idiom	χρόνος οὐκέτι	1	In this context, the word **time** means a delay. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “no further delay”
10:7	r355		rc://*/ta/man/translate/figs-parallelism	ἀλλ’ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν	1	These two phrases mean similar things. The angel is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “in the days when the seventh angel is going to sound a trumpet”
10:7	r356		rc://*/ta/man/translate/figs-possession	τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου	1	This possessive form does not describe what the **seventh angel** sounds like, it describes a **sound** that the seventh angel will make. Alternate translation: “when the seventh angel makes a sound”
10:7	r357		rc://*/ta/man/translate/figs-idiom	ἐν ταῖς ἡμέραις τῆς φωνῆς	1	The angel is using the term **days** idiomatically to refer to a specific time. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “at the time of the sound”
10:7	c5gy		rc://*/ta/man/translate/figs-activepassive	ἐτελέσθη τὸ μυστήριον τοῦ Θεοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will accomplish his mystery”
10:8	r358		rc://*/ta/man/translate/figs-activepassive	τὸ βιβλίον τὸ ἠνεῳγμένον ἐν τῇ χειρὶ τοῦ ἀγγέλου, τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the scroll that the angel standing on the sea and on the land has opened and is holding in his hand”
10:10	r359		rc://*/ta/man/translate/figs-activepassive	ἐπικράνθη ἡ κοιλία μου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it made my stomach bitter”
10:11	r360		rc://*/ta/man/translate/writing-pronouns	λέγουσίν μοι	1	The pronoun **they** is an indefinite pronoun that does not have a specific referent immediate context. John is using this indefinite construction to focus on what he was told rather than on who told it to him. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “I was told”
10:11	r506		rc://*/ta/man/translate/figs-doublet	λαοῖς, καὶ ἔθνεσιν, καὶ γλώσσαις, καὶ βασιλεῦσιν πολλοῖς	1	In this context, the terms **peoples**, **nations**, **languages**, and **kings** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every different people group”
10:11	ahb4		rc://*/ta/man/translate/figs-metonymy	λαοῖς, καὶ ἔθνεσιν, καὶ γλώσσαις, καὶ βασιλεῦσιν πολλοῖς	1	The angel is referring to speakers of various languages by association with the **languages** themselves, and John is referring to the subjects of various kingdoms by association with their **kings**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “many peoples and nations and speakers of many languages and subjects of many kingdoms”
11:intro	s117				0	# Revelation 11 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 15 and 17–18.\n\n### Woes\n\nIn [8:13](../08/13.md), an angel announced three “woes” that the people living on the earth would suffer. Chapter 9 described the first woe. This chapter describes a second one.\n\n## Special concepts in this chapter\n\n### Gentiles\n\nThe word “Gentiles” here refers to ungodly people groups and not Gentile Christians. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n### Two witnesses\n\nThis chapter describes two witnesses. Scholars have many different ideas about who they are. Translators do not need to understand their exact identities in order to translate this chapter accurately. (See: [[rc://*/tw/dict/bible/kt/prophet]])
11:1	lkn6		rc://*/ta/man/translate/figs-activepassive	ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ λέγων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was Jesus, since the same person speaks of “my two witnesses” in verse 3. Alternate translation: “Jesus gave me a reed like a measuring rod and said”
11:1	r362		rc://*/ta/man/translate/figs-simile	κάλαμος ὅμοιος ῥάβδῳ	1	The point of this comparison is that this **reed** was long and straight and John could use it to mark off distances as he could with a **measuring rod**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “a reed that was long and straight so that I could use it to mark off distances, as I could with a measuring rod”
11:2	r363		rc://*/ta/man/translate/figs-parallelism	τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ, ἔκβαλε ἔξω καὶ μὴ αὐτὴν μετρήσῃς	1	These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “do not include the courtyard outside the temple in your measurements”
11:2	r364		rc://*/ta/man/translate/figs-metaphor	τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ, ἔκβαλε ἔξω	1	The person who is giving John these instructions is speaking as if John should literally **cast out** the courtyard, that is, fling it away through the air. He means that John should exclude the courtyard from his measurements. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “exclude the courtyard outside the temple”
11:2	r365		rc://*/ta/man/translate/figs-activepassive	ἐδόθη τοῖς ἔθνεσιν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has given it to the Gentiles”
11:2	r366		rc://*/ta/man/translate/figs-explicit	πόλιν τὴν ἁγίαν	1	The person speaking with John assumes that he will understand that by **the holy city** he means Jerusalem. You could say that explicitly if that would be helpful to your readers. Alternate translation: “the city of Jerusalem”
11:3	r367		rc://*/ta/man/translate/figs-ellipsis	δώσω	1	The person speaking with John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I will grant authority”
11:3	r368		rc://*/ta/man/translate/figs-activepassive	περιβεβλημένοι σάκκους	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “wearing sackcloth”
11:3	h8vh		rc://*/ta/man/translate/translate-symaction	σάκκους	1	See how you translated the word word **sackcloth** in [6:12](../06/12.md). These **witnesses** wore sackcloth while prophesying in order to show their sorrow and grief over the sins that people were committing against God. If this would not be clear to your readers, you can explain the significance of this action. Alternate translation: “sackcloth to show their grief and sorrow over sin”
11:4	pa44		rc://*/ta/man/translate/writing-symlanguage	οὗτοί εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι, αἱ ἐνώπιον τοῦ Κυρίου τῆς γῆς ἑστῶτες	1	The **two olive trees** and the **two lampstands** symbolize these witnesses, but they are not literally the witnesses. Alternate translation: “The two olive trees and the two lampstands that stood before the Lord of the earth represent these witnesses”
11:4	p6mi		rc://*/ta/man/translate/figs-explicit	οὗτοί εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι, αἱ ἐνώπιον τοῦ Κυρίου τῆς γῆς ἑστῶτες	1	John assumes that his readers will understand that he is alluding to the vision the prophet Zechariah had of **two olive trees** and **two lampstands** in [Zechariah 4:2–6](../zec/04/02.md). In that vision, the trees and lampstands represent the governor Zerubbabel and the high priest Joshua who led the rebuilding of the temple despite opposition. In the same way, the two witnesses in John’s vision will faithfully call people to obey God despite opposition. You could indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “These two witnesses will serve God faithfully despite opposition just as Zerubbabel and Joshua did, whom the prophet Zechariah saw depicted as two olive trees and two lampstands in a vision that God gave him”
11:4	r369		rc://*/ta/man/translate/figs-metaphor	αἱ ἐνώπιον & ἑστῶτες	1	In this context, the phrase **stand before** means to stay in the presence of another person in order to serve them whenever needed. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who faithfully serve”
11:5	r370		rc://*/ta/man/translate/figs-go	πῦρ ἐκπορεύεται ἐκ τοῦ στόματος αὐτῶν	1	In a context such as this, your language might say “went” instead of **came**. Alternate translation: “fire goes out from their mouth”
11:5	r371			τοῦ στόματος αὐτῶν	1	Since John is referring to two people, it might be more natural in your language to use the plural form of **mouth**. Alternate translation: “their mouths”
11:5	ab6b		rc://*/ta/man/translate/figs-metaphor	κατεσθίει τοὺς ἐχθροὺς αὐτῶν	1	John is speaking as if **fire** literally **devours** or eats up anyone who **wishes to harm** these witnesses. He means that the fire destroys them completely. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “destroys their enemies completely”
11:5	r372		rc://*/ta/man/translate/figs-parallelism	καὶ εἴ τις θελήσῃ αὐτοὺς ἀδικῆσαι, οὕτως δεῖ αὐτὸν ἀποκτανθῆναι	1	This clause is essentially a repetition of the first clause in the verse. John is speaking in something like Hebrew poetry, which was based on this kind of repetition. It would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if such repetition would not be natural in your language, you could connect the clauses with a word other than **and** in order to show that the second clause is repeating the first one, not saying something additional. It may be helpful to begin a new sentence here. Alternate translation: “Yes, if anyone should wish to harm them, he must be killed in this way”
11:5	r373		rc://*/ta/man/translate/figs-activepassive	δεῖ αὐτὸν ἀποκτανθῆναι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he must die”
11:6	cac1		rc://*/ta/man/translate/figs-metaphor	κλεῖσαι τὸν οὐρανόν, ἵνα μὴ ὑετὸς βρέχῃ	1	John is speaking as if these witnesses could literally **close up** the sky. As he goes on to say, he means that they will be able to prevent it from raining. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to keep any rain from falling from the sky”
11:6	r374		rc://*/ta/man/translate/figs-idiom	τὰς ἡμέρας	1	John is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “during the time”
11:7	r375		rc://*/ta/man/translate/figs-extrainfo	τὸ θηρίον τὸ ἀναβαῖνον ἐκ τῆς Ἀβύσσου	1	John describes this **beast** starting in [13:1](../13/01.md), so you do not need to explain anything about it here.
11:8	r376		rc://*/ta/man/translate/figs-explicit	τῆς πόλεως τῆς μεγάλης	1	John assumes that his readers will understand that by **the great city** he means Jerusalem. You could say that explicitly if that would be helpful to your readers. Alternate translation: “Jerusalem”
11:8	r377		rc://*/ta/man/translate/figs-activepassive	ἥτις καλεῖται πνευματικῶς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “which we may spiritually call”
11:8	r378		rc://*/ta/man/translate/figs-simile	ἥτις καλεῖται πνευματικῶς, Σόδομα καὶ Αἴγυπτος	1	The point of these comparisons is that God once destroyed Jerusalem because its people were so wicked, like **Sodom**, and that Jerusalem oppressed people who belonged to God, like **Egypt**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “which God destroyed for wickedness as he destroyed Sodom and which oppressed God’s people as Egypt did”
11:8	r379		rc://*/ta/man/translate/writing-politeness	ὁ Κύριος αὐτῶν	1	John is referring to Jesus by a respectful title. Use a form for addressing someone respectfully in your language. Alternate translation: “their Lord Jesus”
11:8	r380		rc://*/ta/man/translate/figs-activepassive	ἐσταυρώθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “suffered crucifixion”
11:9	r381		rc://*/ta/man/translate/figs-doublet	βλέπουσιν ἐκ τῶν λαῶν, καὶ φυλῶν, καὶ γλωσσῶν, καὶ ἐθνῶν	1	The terms **people**, **tribe**, **language**, and **nation** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “those from many different people groups look at”
11:9	r382		rc://*/ta/man/translate/figs-metonymy		1	John is referring to speakers of various languages by association with the **language** that each one speaks. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “those from different people groups and tribes, speakers of various languages, and those from other nations”
11:9	r383		rc://*/ta/man/translate/figs-activepassive	τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι εἰς μνῆμα	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they do not permit anyone to place their corpses in a tomb”
11:9	bp61		rc://*/ta/man/translate/translate-symaction	τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι εἰς μνῆμα	1	Leaving the **corpses** of the witnesses in the street, rather than burying them, is a symbolic action by which the people of Jerusalem show how much they hated the witnesses. If this would not be clear to your readers, you can explain the significance of this action. Alternate translation: “out of hatred they do not permit anyone to place their corpses in a tomb”
11:10	h4pq		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ οἱ κατοικοῦντες ἐπὶ τῆς γῆς χαίρουσιν ἐπ’ αὐτοῖς, καὶ εὐφραίνονται, καὶ δῶρα πέμψουσιν ἀλλήλοις, ὅτι οὗτοι οἱ δύο προφῆται ἐβασάνισαν τοὺς κατοικοῦντας ἐπὶ τῆς γῆς.	1	If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because these two prophets tormented the ones living on the earth, the ones living on the earth rejoice over them and celebrate and send gifts to one another”
11:10	r384		rc://*/ta/man/translate/figs-explicit	χαίρουσιν ἐπ’ αὐτοῖς, καὶ εὐφραίνονται	1	The implication is that people **rejoice over** these witnesses because they are dead. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “rejoice that they are dead, and they celebrate”
11:10	trs2		rc://*/ta/man/translate/translate-symaction	δῶρα πέμψουσιν ἀλλήλοις	1	The people will **send gifts to one another** as a symbolic action to show how happy they are that the witnesses are dead. If this would not be clear to your readers, you can explain the significance of this action. Alternate translation: “send gifts to one another to show how happy they are that the witnesses are dead”
11:11	al5w		rc://*/ta/man/translate/figs-personification	πνεῦμα ζωῆς ἐκ τοῦ Θεοῦ εἰσῆλθεν εἰς αὐτούς	1	John is speaking of this **breath** as if they were a living thing that **entered into** the bodies of these witnesses on its own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God enabled them to live and breathe again”
11:11	r385		rc://*/ta/man/translate/figs-explicitinfo	ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν	1	It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “they stood up”
11:11	u265		rc://*/ta/man/translate/figs-personification	φόβος μέγας ἐπέπεσεν ἐπὶ τοὺς θεωροῦντας αὐτούς	1	John is speaking figuratively of **fear** as if it were a living thing that actively **fell** on people who saw the witnesses alive again. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones seeing them became greatly afraid”
11:12	r386		rc://*/ta/man/translate/writing-pronouns	ἤκουσαν & αὐτοῖς & ἀνέβησαν & αὐτῶν	1	The pronouns **they**, **their** and **them** all refer to the witnesses, not to the people who were seeing them alive again. It may be helpful to clarify this for your readers. Alternate translation: “the witnesses … them … the witnesses … their … them”
11:12	r387		rc://*/ta/man/translate/figs-youdual	ἀνάβατε ὧδε	1	Since the voice is speaking to two people, the implied “you” in the imperative **Come up** would be dual if your language uses that form. Otherwise, it would be plural.
11:13	r388		rc://*/ta/man/translate/figs-idiom	ἐν ἐκείνῃ τῇ ὥρᾳ	1	John is using the term **hour** to refer to a specific time. He does not mean that the earthquake lasted for a full hour. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “at that time”
11:13	r389		rc://*/ta/man/translate/figs-idiom	τὸ δέκατον τῆς πόλεως ἔπεσεν	1	John is not speaking of this **tenth of the city** as if it were a living thing that could fall down accidentally. He means that one **tenth** of the buildings in the city collapsed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “one tenth of the buildings in the city collapsed”
11:13	r390		rc://*/ta/man/translate/figs-activepassive	ἀπεκτάνθησαν ἐν τῷ σεισμῷ, ὀνόματα ἀνθρώπων χιλιάδες ἑπτά	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the earthquake killed the names of 7,000 men”
11:13	r391		rc://*/ta/man/translate/figs-metonymy	ὀνόματα ἀνθρώπων χιλιάδες ἑπτά	1	Here, **names** represents people by association with the way that each person has a name. Alternate translation: “7,000 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”
11:15	sxx9		rc://*/ta/man/translate/translate-ordinal	ὁ ἕβδομος ἄγγελος	1	If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “angel number seven”
11:15	en51		rc://*/ta/man/translate/figs-idiom	ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ Κυρίου ἡμῶν καὶ τοῦ Χριστοῦ αὐτοῦ	1	**The kingdom of the world** could mean: (1) the system of sinful interests and institutions all over the **world** that is opposed to God. Alternate translation: “The kingdom of our Lord and his Christ will now replace the world-wide system that formerly opposed them” (2) the right to rule the people of the world. Alternate translation: “The kingdom of our Lord and his Christ will now include all the people in the world”
11:15	jsm2		rc://*/ta/man/translate/figs-abstractnouns	ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ Κυρίου ἡμῶν καὶ τοῦ Χριστοῦ αὐτοῦ	1	If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: (1) “Our Lord and his Christ will now rule in place of the world-wide system that formerly opposed them” or (2) “Our Lord and his Christ will now rule over all the people of the world”
11:15	r393		rc://*/ta/man/translate/figs-idiom	εἰς τοὺς αἰῶνας τῶν αἰώνων	1	This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
11:16	r394		rc://*/ta/man/translate/figs-metaphor	ἐνώπιον τοῦ Θεοῦ	1	Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in the presence of God”
11:16	r505		rc://*/ta/man/translate/figs-idiom	ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν	1	This expression means that the elders lay down facing the ground. See how you translated the similar expression in [7:11](../07/11.md). Alternate translation: “bowed down to the ground”
11:17	r462		rc://*/ta/man/translate/translate-textvariants	ὁ ὢν, καὶ ὁ ἦν	1	Some ancient manuscripts read **the one being and the one having been**. ULT follows that reading. Other ancient manuscripts add “and who is to come.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
11:18	r396		rc://*/ta/man/translate/figs-activepassive	τὰ ἔθνη ὠργίσθησαν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the nations were furious”
11:18	iv5k		rc://*/ta/man/translate/figs-personification	ἦλθεν ἡ ὀργή σου	1	John is speaking of God’s **wrath** as if it were a living thing that **has come** to the **nations**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have now decided to punish them”
11:18	r397		rc://*/ta/man/translate/figs-ellipsis	ἦλθεν ἡ ὀργή σου, καὶ ὁ καιρὸς	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “your wrath has come and the time has come”
11:18	h833		rc://*/ta/man/translate/figs-activepassive	τῶν νεκρῶν κριθῆναι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “for you to judge the dead”
11:18	zk1u		rc://*/ta/man/translate/figs-nominaladj	τῶν νεκρῶν	1	John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who have died”
11:18	k3ba		rc://*/ta/man/translate/figs-metonymy	τοῖς φοβουμένοις τὸ ὄνομά σου	1	
11:18	r398		rc://*/ta/man/translate/figs-metaphor	τοὺς μικροὺς καὶ τοὺς μεγάλους	1	The elders are speaking as if unimportant people were literally **small** and as if important people were literally large or **great**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the unimportant and the important”
11:18	r399		rc://*/ta/man/translate/figs-nominaladj	τοὺς μικροὺς καὶ τοὺς μεγάλους	1	The elders are using the adjectives **small** and **great** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “both unimportant people and important people”
11:18	r400		rc://*/ta/man/translate/figs-merism	τοὺς μικροὺς καὶ τοὺς μεγάλους	1	The elders are using two extremes of people, **small** and **great**, to mean them and everyone in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “whatever their status”
11:18	c7pd		rc://*/ta/man/translate/figs-activepassive	ἠνοίγη ὁ ναὸς τοῦ Θεοῦ ὁ ἐν τῷ οὐρανῷ, καὶ ὤφθη ἡ κιβωτὸς τῆς διαθήκης τοῦ Κυρίου ἐν τῷ ναῷ αὐτοῦ	1	If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “God opened his temple in heaven and I could see the ark of the covenant of the Lord in his temple”
11:18	r401		rc://*/ta/man/translate/figs-metonymy	ἠνοίγη ὁ ναὸς τοῦ Θεοῦ ὁ ἐν τῷ οὐρανῷ	1	By this expression, John likely means by association that in his vision, God created some opening that allowed him to see into **the temple of God in heaven**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “God allowed me to look into his temple in heaven”
12:intro	cq7x				0	# Revelation 12 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 10–12.\n\n## Special concepts in this chapter\n\n### Serpent\n\nThe Book of Revelation uses imagery from the Old Testament. In this chapter, John refers to Satan as the serpent. This image comes from the account of the Garden of Eden when Satan tempted Eve. (See: [[rc://*/ta/man/translate/figs-explicit]])
12:1	r040		rc://*/ta/man/translate/figs-activepassive	σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people saw a great sign in heaven”
12:1	j9yl		rc://*/ta/man/translate/figs-activepassive	περιβεβλημένη τὸν ἥλιον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom the sun was clothing”
12:2	r000		rc://*/ta/man/translate/figs-idiom	ἐν γαστρὶ ἔχουσα	1	This expression means that the woman had a child in her **womb**, that is, she was pregnant. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “being pregnant”
12:2	r001			κράζει	1	To call attention to a development in the story, here John uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “she cried out”
12:2	r002		rc://*/ta/man/translate/figs-activepassive	ὠδίνουσα, καὶ βασανιζομένη τεκεῖν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “suffering birth pains that tormented her as she gave birth”
12:2	r003		rc://*/ta/man/translate/figs-doublet	ὠδίνουσα, καὶ βασανιζομένη	1	These two phrases mean similar things. John is using them together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “suffering terrible birth pains”
12:3	r041		rc://*/ta/man/translate/figs-activepassive	ὤφθη ἄλλο σημεῖον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people saw another sign”
12:3	s1j6		rc://*/ta/man/translate/translate-unknown	δράκων πυρρός μέγας	1	A **dragon** is a mythical monster that looks like a giant reptile. As [12:9](../12/09.md) explains, in this book the dragon represents the devil. If your readers would not be familiar with what a dragon is, you could use a general expression in your translation. Alternate translation: “a large red monster”
12:4	r004			σύρει	1	To call attention to a development in the story, here John uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “swept”
12:4	ii1k		rc://*/ta/man/translate/translate-fraction	τὸ τρίτον	1	See how you translated this in [8:7](../08/07.md). Alternate translation: “one third”
12:5	r005		rc://*/ta/man/translate/figs-doublet	υἱόν ἄρρενα	1	The terms **son** and **male** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “a boy”
12:5	r006		rc://*/ta/man/translate/figs-nominaladj	ἄρρενα	1	John is using the adjective **male** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a male child”
12:5	zr5q		rc://*/ta/man/translate/figs-metonymy	ἐν ῥάβδῳ σιδηρᾷ	1	John is speaking as if this child will literally use **an iron scepter** to **rule all the nations**. He means that the child will rule with great strength by association with the way that **iron** is very strong. If it would be clearer in your language, you could state the meaning plainly. See how you translated the similar phrase in [2:27](../02/27.md). Alternate translation: “with great strength” or “with irresistible power”
12:5	r007		rc://*/ta/man/translate/translate-unknown	ῥάβδῳ σιδηρᾷ	1	A **scepter** was an ornamental staff or wand that rulers carried or held as a symbol of their authority. If your readers would not be familiar with what a scepter is, in your translation you could use the name of a comparable object in your culture or you could use a general expression. Alternate translation: “a royal staff made of iron”
12:5	kfr1		rc://*/ta/man/translate/figs-activepassive	ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν Θεὸν, καὶ πρὸς τὸν θρόνον αὐτοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God snatched away her child to his throne”
12:5	r008		rc://*/ta/man/translate/figs-hendiadys	πρὸς τὸν Θεὸν, καὶ πρὸς τὸν θρόνον αὐτοῦ	1	This phrase expresses a single idea by using two words connected with **and**. The word **God** tells whose **throne** this is. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “to God’s throne”
12:6	r010		rc://*/ta/man/translate/figs-explicitinfo	ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ Θεοῦ	1	It might seem that this expression, which says both **where** and **there**, contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “where she has a place prepared by God”
12:6	r011		rc://*/ta/man/translate/figs-activepassive	ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ Θεοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “where God has prepared a place for her”
12:6	r012		rc://*/ta/man/translate/writing-pronouns	τρέφωσιν αὐτὴν	1	The pronoun **they** is an indefinite pronoun that does not refer to anyone in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “she might receive nourishment”
12:8	r013		rc://*/ta/man/translate/writing-pronouns	οὐκ ἴσχυσαν	1	The pronoun **he** refers to the dragon, not to Michael. It may be helpful to clarify this for your readers. Alternate translation: “the dragon was not strong enough”
12:8	r014		rc://*/ta/man/translate/figs-metonymy	οὐκ ἴσχυσαν	1	John means by association that the dragon was **not strong enough** to prevail against Michael and his army. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “he was not able to prevail”
12:8	r015		rc://*/ta/man/translate/figs-activepassive	τόπος εὑρέθη αὐτῶν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “could anyone find a place for them”
12:9	r016		rc://*/ta/man/translate/figs-activepassive	ἐβλήθη ὁ δράκων ὁ μέγας	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. This could mean: (1) that God threw the dragon down after his angels defeated him. Alternate translation: “God threw down the dragon” (2) that Michael threw the dragon down to earth after defeating him in the war that they fought. Alternate translation: “Michael threw down the dragon”
12:9	r017		rc://*/ta/man/translate/figs-explicit	ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος	1	John assumes that his readers will understand that he is alluding to the way the devil appeared in the form of a **serpent** when he tempted Adam and Eve in the Garden of Eden. This story is told in [Genesis 3:1-15](../gen/03/01.md). You can include this information if that would be helpful to your readers. Alternate translation: “who tempted Adam and Eve in the form of a serpent, who is called”
12:9	r038		rc://*/ta/man/translate/translate-unknown	ὁ ὄφις ὁ ἀρχαῖος	1	A **serpent** is the same animal that is also called a “snake.” It is a reptile that has no legs and so slithers along the ground. If your readers would not be familiar with what a serpent or snake is, you could use a general expression. Alternate translation: “that ancient slithering reptile”
12:9	r009		rc://*/ta/man/translate/figs-activepassive	ὁ καλούμενος	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom people call”
12:9	r018		rc://*/ta/man/translate/translate-names	Διάβολος	1	The word **Diabolos** is a name for the devil. Diabolos means “accuser” in Greek.
12:9	r019		rc://*/ta/man/translate/translate-transliterate	ὁ Σατανᾶς	1	The word **Satan** is a Hebrew name that means “accuser.” John spells it out using Greek letters so his readers will know how it sounds after giving the Greek equivalent, **Diabolos**, so that his readers will know what it means. In your translation you could spell **Satan** the way it sounds in your language and use the word for “accuser” in your own language in place of **Diabolos** so that your readers will know what it means.
12:9	r020		rc://*/ta/man/translate/figs-metonymy	τὴν οἰκουμένην ὅλην	1	Here the term **world** refers to the people who live in the world. If it would be clearer in your language, you could express the meaning plainly. Alternate translation: “all the people of the world”
12:9	v1tp		rc://*/ta/man/translate/figs-activepassive	ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετ’ αὐτοῦ ἐβλήθησαν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. This could mean: (1) that God threw the dragon down after his angels defeated him. Alternate translation: “God threw the dragon down to the earth and he threw his angels down with him” (2) that Michael threw the dragon and his angels down to earth after defeating them in the war that they fought. Alternate translation: “Michael threw the dragon down to the earth and he threw his angels down with him”
12:10	i112		rc://*/ta/man/translate/figs-metonymy	ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν	1	John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I heard someone saying loudly from heaven”
12:10	r021		rc://*/ta/man/translate/figs-abstractnouns	ἄρτι ἐγένετο ἡ σωτηρία, καὶ ἡ δύναμις, καὶ ἡ Βασιλεία τοῦ Θεοῦ ἡμῶν, καὶ ἡ ἐξουσία τοῦ Χριστοῦ αὐτοῦ	1	If your language does not use abstract nouns for the ideas of **salvation**, **power**, **kingdom**, and **authority**, you could express the same ideas in other ways. It may be helpful to make this more than one sentence. Alternate translation: “Now our God has begun to save people. He has acted powerfully to establish his reign. His Christ is reigning with him”
12:10	r255		rc://*/ta/man/translate/figs-exclusive		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: “our fellow believers”
12:10	r474		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀδελφῶν ἡμῶν	1	Although the term **brothers** is masculine, here the word has a generic sense that includes both men and women. If you wish to retain the figurative expression in your translation, you could word it in a way that is clearly inclusive of both men and women. Alternate translation: “our brothers and sisters”
12:10	jn6q		rc://*/ta/man/translate/figs-merism	ἡμέρας καὶ νυκτός	1	The voice is using the two parts of a full day, **day** and **night**, to mean all the time. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “all the time”
12:11	zt7v		rc://*/ta/man/translate/figs-metonymy	τὸ αἷμα	1	This could mean: (1) the actual **blood** that Jesus offered as a sacrifice for sin. In that case, you could use the word for “blood” in your language with literal meaning. (2) the sacrificial death of Jesus by association with the **blood** that Jesus shed when he died. Alternate translation: “the sacrificial death”
12:11	r024		rc://*/ta/man/translate/figs-metonymy	τὸν λόγον τῆς μαρτυρίας αὐτῶν	1	The voice is using the term **word** to indicate that these believers gave their **testimony** to Jesus by speaking words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the testimony that they spoke”
12:11	lht6		rc://*/ta/man/translate/figs-abstractnouns	τὸν λόγον τῆς μαρτυρίας αὐτῶν	1	If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “by what they said when they testified to others about Jesus”
12:11	n6wk		rc://*/ta/man/translate/figs-idiom	οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου	1	This expression means that these believers did not **love their lives** all the way to the point where they would refuse **death** even if they needed to die in order to remain faithful to Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they did not love their lives so much that they would not die for Jesus”
12:12	r023		rc://*/ta/man/translate/figs-personification	εὐφραίνεσθε οὐρανοὶ, καὶ οἱ ἐν αὐτοῖς σκηνοῦντες	1	The voice is speaking of the **heavens** as if they were a living thing that could **rejoice**. This may be something that readers could understand literally within the world of this vision. However, if it would be helpful to your readers, you could state the meaning differently. Alternate translation: “all of you who live in the heavens, rejoice in a way that can be heard throughout the heavens”
12:12	r037		rc://*/ta/man/translate/figs-personification	οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν	1	The voice is speaking of the **earth** and the **sea** as if they were living things that could suffer **Woe**. This may be something that readers could understand literally within the world of this vision. However, if it would be helpful to your readers, you could state the meaning differently. Alternate translation: “Woe to all the creatures who live on the earth and in the sea”
12:12	r025		rc://*/ta/man/translate/figs-explicit	ὀλίγον καιρὸν ἔχει	1	The voice implicitly means that the devil knows that God will soon judge and punish him and so he has **little time** left in which to resist God and try to turn people away from God. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “he has little time left to keep resisting God”
12:13	x7st		rc://*/ta/man/translate/figs-activepassive	ἐβλήθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God had thrown him down”
12:13	r026		rc://*/ta/man/translate/figs-nominaladj	τὸν ἄρσενα	1	John is using the adjective **male** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the male child”
12:14	r027		rc://*/ta/man/translate/figs-activepassive	ἐδόθησαν τῇ γυναικὶ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God gave two wings of a great eagle to the woman”
12:14	r028		rc://*/ta/man/translate/figs-explicitinfo	ὅπου τρέφεται ἐκεῖ	1	It might seem that this expression, which says both **where** and **there**, contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “where she is nourished”
12:14	r029		rc://*/ta/man/translate/figs-youdual	καιρὸν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ	1	Since the vision describes the approximate number of days in three and a half years (1,260) in [12:6](../12/06.md) and the number of months in three and a half years (42) in [13:5](../13/05.md), it is probable that this number is also three and a half, so **times** means “two times.” If your language uses the dual, you could put the word **times** in the dual. Otherwise, you could state the meaning plainly. Alternate translation: “for a time and two times and half a time”
12:14	r030		rc://*/ta/man/translate/figs-explicit	καιρὸν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ	1	Since this length of time during which the woman is **nourished** seems to be the same as in [12:6](../12/06.md), it seems that three and a half years is intended. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “for a year and two years and half a year” or “for three and a half years”
12:14	r031		rc://*/ta/man/translate/figs-metonymy	προσώπου τοῦ ὄφεως	1	Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “the presence of the serpent”
12:15	y5ml		rc://*/ta/man/translate/figs-simile	ὕδωρ ὡς ποταμόν	1	John says that this **water** was **like a river** to emphasize how much water there was. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a large volume of water”
12:15	r032			ἵνα αὐτὴν ποταμοφόρητον ποιήσῃ	1	Alternate translation: “in order to create a flood that would carry her away”
12:16	i4u5		rc://*/ta/man/translate/figs-personification	ἐβοήθησεν ἡ γῆ τῇ γυναικί	1	John is speaking of **the earth** as if it were a living thing that **helped** this **woman**. This may be something that readers could understand literally within the world of this vision. However, if it would be helpful to your readers, you could state the meaning differently. Alternate translation: “something happened on the earth that helped the woman”
12:16	r033		rc://*/ta/man/translate/figs-metaphor	ἤνοιξεν ἡ γῆ τὸ στόμα αὐτῆς	1	John is speaking as if the earth literally had a **mouth** and **swallowed** this **river**. He means that some kind of chasm opened up in the earth and the river flowed down into it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a chasm opened up in the earth and the river flowed down into it”
12:17	r034		rc://*/ta/man/translate/figs-activepassive	ὠργίσθη ὁ δράκων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this put the dragon in a rage”
12:17	r035		rc://*/ta/man/translate/figs-metaphor	τοῦ σπέρματος	1	Here 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”
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 forest. A **bear** is a large, heavy, powerful mammal that can be very dangerous if it feels threatened. A **lion** is a large, fierce cat that often lives on the plains. If your readers would not be familiar with these animals, in your translation you could the names of comparable animals that they would recognize, or you could use general descriptions.
13:2	gyv9		rc://*/ta/man/translate/figs-metonymy	τὴν δύναμιν αὐτοῦ, καὶ τὸν θρόνον αὐτοῦ	1	John is referring to the dragon’s right to rule by association with the **throne** on which a ruler would sit. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “his power and his right to rule”
13:2	c4wx		rc://*/ta/man/translate/figs-hendiadys	τὴν δύναμιν αὐτοῦ, καὶ τὸν θρόνον αὐτοῦ	1	This phrase expresses a single idea by using two words connected with **and**. The word **throne** tells what kind of **power** the dragon gave to this beast. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “his ruling power” or “his power to rule”
13:3	r042		rc://*/ta/man/translate/figs-explicitinfo	ἐσφαγμένην εἰς θάνατον	1	It might seem that the expression **slain unto death** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “it had been slain”
13:3	r043		rc://*/ta/man/translate/figs-activepassive	ἐσφαγμένην εἰς θάνατον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone had slain it”
13:3	yt22		rc://*/ta/man/translate/figs-activepassive	ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it had recovered from its wound of death”
13:3	ba2z		rc://*/ta/man/translate/figs-possession	ἡ πληγὴ τοῦ θανάτου	1	John is using a possessive form to describe a **wound** that led to **death**. Alternate translation: “deadly wound”
13:3	r044		rc://*/ta/man/translate/figs-activepassive	ἐθαυμάσθη ὅλη ἡ γῆ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this astonished the whole earth”
13:3	jc7x		rc://*/ta/man/translate/figs-metonymy	ὅλη ἡ γῆ	1	Here the term **earth** refers to the people who live on the earth. If it would be clearer in your language, you could express the meaning plainly. Alternate translation: “all the people on earth”
13:3	r045		rc://*/ta/man/translate/figs-ellipsis	ὀπίσω τοῦ θηρίου	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and they followed after the beast” or, if you retain the term **earth**, “and it followed after the beast”
13:3	xx3h		rc://*/ta/man/translate/figs-idiom	ὀπίσω τοῦ θηρίου	1	This expression, which is short for “followed after the beast,” means that the people on earth accepted the beast as their ruler. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and they accepted the beast as their ruler” or, if you retain the term **earth**, “and it accepted the beast as its ruler”
13:4	ep4n		rc://*/ta/man/translate/figs-rquestion	τίς ὅμοιος τῷ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετ’ αὐτοῦ?	1	The people of the earth are using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No one is like the beast, and no one is able to war with it!”
13:4	r046		rc://*/ta/man/translate/figs-parallelism	τίς ὅμοιος τῷ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετ’ αὐτοῦ?	1	These two phrases mean similar things. The people are using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “Who is strong enough to war with the beast?” or “No one is strong enough to war with the beast!”
13:5	p2n5		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the dragon gave it”
13:5	y29e		rc://*/ta/man/translate/figs-metonymy	στόμα λαλοῦν	1	John is referring to the capacity to speak by association with the **mouth** that people use to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the capacity to speak, and it spoke”
13:5	r047		rc://*/ta/man/translate/figs-explicit	μεγάλα	1	The implication is that the beast spoke **great things** about itself. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “great things about itself” or “boasts”
13:5	r048		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ ἐξουσία	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the dragon gave it authority”
13:6	r049		rc://*/ta/man/translate/figs-metonymy	ἤνοιξε τὸ στόμα αὐτοῦ εἰς	1	John is referring to the beast speaking by association with **it opened its mouth** in order to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “it spoke”
13:6	r050		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομα αὐτοῦ	1	Here the word **name** stands for the reputation of a person. Alternate translation: “his reputation”
13:7	r051		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. This could mean: (1) that the dragon enabled the beast to do this. Alternate translation: “the dragon enabled it” (2) that God allowed the beast to do this. Alternate translation: “God allowed it”
13:7	fyp6		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ ἐξουσία	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the dragon gave it authority”
13:7	f5rl		rc://*/ta/man/translate/figs-doublet	πᾶσαν φυλὴν, καὶ λαὸν, καὶ γλῶσσαν, καὶ ἔθνος	1	The terms **tribe**, **people**, **language**, and **nation** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every different people group”
13:7	r165		rc://*/ta/man/translate/figs-metonymy	πᾶσαν φυλὴν, καὶ λαὸν, καὶ γλῶσσαν, καὶ ἔθνος	1	John is referring to speakers of various languages by association with the **languages** themselves. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “every tribe and people and speakers of every language and every nation”
13:8	r052		rc://*/ta/man/translate/figs-explicit	ὧν οὐ γέγραπται τὸ ὄνομα αὐτοῦ ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ Ἀρνίου, τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου	1	
13:8	r053			ὧν οὐ γέγραπται τὸ ὄνομα αὐτοῦ	1	Since John is referring to a group of people, it might be more natural in your language to use the plural form of **name**. Alternate translation: “those whose names have not been written”
13:8	vyy8		rc://*/ta/man/translate/figs-activepassive	ὧν οὐ γέγραπται τὸ ὄνομα αὐτοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “those whose names God has not written”
13:8	bcu5		rc://*/ta/man/translate/figs-activepassive	τοῦ ἐσφαγμένου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom God appointed to die as a sacrifice”
13:8	r164		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ καταβολῆς κόσμου	1	If your language does not use an abstract noun for the idea of **foundation**, you could express the same idea in another way. Alternate translation: “since God founded the world”
13:9	tx89		rc://*/ta/man/translate/figs-123person	εἴ τις ἔχει οὖς, ἀκουσάτω	1	John is addressing his listeners in the third person. It may be clearer in your language to use the second person. Alternate translation: “If any of you has an ear, you should hear”
13:9	rr9a		rc://*/ta/man/translate/figs-metonymy	εἴ τις ἔχει οὖς	1	John is referring to the ability to hear by association with the way having an **ear** enables people to hear. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “If anyone is able to hear”
13:9	r054		rc://*/ta/man/translate/figs-imperative3p	ἀκουσάτω	1	If your language does not use the third-person imperative in this way, you can state this in another way that is natural in your language. Alternate translation: “may he hear” or “he should hear”
13:10	ilzz		rc://*/ta/man/translate/figs-abstractnouns	εἴ τις εἰς αἰχμαλωσίαν	1	If your language does not use an abstract noun for the idea of **captivity**, you could express the same idea in another way. Alternate translation: “If anyone’s enemies are going to take him captive”
13:10	mtu9		rc://*/ta/man/translate/figs-activepassive	εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “if anyone’s enemies will kill him by the sword, it is necessary for them to kill him by the sword”
13:10	cdi9		rc://*/ta/man/translate/figs-metonymy	εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι	1	John is referring to execution by association with the way the Romans used a **sword** to execute people. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “if anyone will be executed, it is necessary for him to be executed” or “if anyone’s enemies will execute him, it is necessary for them to execute him”
13:10	pk8r		rc://*/ta/man/translate/figs-idiom	ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων	1	The expression **Here is** introduces something that the speaker is calling for. Alternate translation: “This calls for endurance and faith on the part of the saints”
13:10	r055		rc://*/ta/man/translate/figs-abstractnouns	ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων	1	If your language does not use abstract nouns for the ideas of **endurance** and **faith**, you could express the same ideas in other ways. Alternate translation: “This calls for the saints to endure and to be faithful”
13:11	e7aw		rc://*/ta/man/translate/figs-simile	ἐλάλει ὡς δράκων	1	The point of this comparison is that this beast was **speaking** in a way that showed it was evil, like the dragon that is a symbol of evil in this book. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “it was speaking in a way that showed it was evil, like a dragon”
13:12	r056		rc://*/ta/man/translate/figs-metaphor	ἐνώπιον αὐτοῦ	1	Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in its presence”
13:12	ys3n		rc://*/ta/man/translate/figs-activepassive	οὗ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who had recovered from his wound of death”
13:12	jc77		rc://*/ta/man/translate/figs-possession	ἡ πληγὴ τοῦ θανάτου	1	John is using a possessive form to describe a **wound** that led to **death**. Alternate translation: “deadly wound”
13:13	r124		rc://*/ta/man/translate/figs-idiom	σημεῖα	1	John is not using the word **signs** here and in the next verse to mean the same thing that he does when he speaks of signs in [12:1](../12/01.md) and [12:3](../12/03.md). Here he does not mean significant sights, but miracles. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “miracles”
13:13	r057		rc://*/ta/man/translate/figs-metaphor	ἐνώπιον τῶν ἀνθρώπων	1	The term **before** here means “in front of.” Alternate translation: “in front of men” or “where men could see them”
13:13	r058		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀνθρώπων	1	Although the term **man** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
13:14	r059		rc://*/ta/man/translate/figs-activepassive	the signs that have been granted to it to do	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the signs that the dragon has granted it to do”
13:14	r060		rc://*/ta/man/translate/figs-metaphor	ἐνώπιον τοῦ θηρίου	1	Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in the presence of the beast”
13:14	r061		rc://*/ta/man/translate/figs-explicit	τῷ θηρίῳ	1	While John says in the next verse that this was an image “of the beast,” that is, an image that looked like the beast, here the expression **to the beast** means “in honor of the beast.” You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “in honor of the beast”
13:15	dl87		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was the dragon. Alternate translation: “the dragon enabled it”
13:15	cw55		rc://*/ta/man/translate/figs-metonymy	δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου	1	John is referring to the **image of the beast** coming alive by association with the **breath** that creatures breathe when they are alive. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “to make the image of the beast come alive”
13:15	ruk5		rc://*/ta/man/translate/figs-activepassive	ποιήσῃ ὅσοι ἐὰν μὴ προσκυνήσωσιν τῇ εἰκόνι τοῦ θηρίου ἀποκτανθῶσιν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “might cause people to kill whoever does not worship the image of the beast”
13:16	h9u9		rc://*/ta/man/translate/writing-pronouns	ποιεῖ	1	The pronoun **it** refers to the second beast, not to the image of the first beast. It may be helpful to clarify this for your readers. Alternate translation: “the second beast causes”
13:16	r062		rc://*/ta/man/translate/figs-nominaladj	τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους	1	John is using the adjectives **small**, **great**, **rich**, **poor**, **free**, and **slave** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “small people and great people and rich people and poor people and free people and slaves”
13:16	r063		rc://*/ta/man/translate/figs-merism	τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους	1	John is using two extremes of importance, **small** and **great**, to mean people across the entire range of importance. John is using two extremes of wealth, **rich** and **poor**, to mean people across the entire range of wealth. John is using two extremes of status, **free** and **slave**, to mean people across the entire range of status. If it would be helpful in your language, you could use equivalent expressions or plain language. Alternate translation: “no matter what their importance and no matter what their wealth and no matter what their status”
13:16	r064		rc://*/ta/man/translate/figs-parallelism	τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους	1	These three phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “people of every different kind”
13:16	r256		rc://*/ta/man/translate/figs-metaphor	τοὺς μικροὺς καὶ τοὺς μεγάλους,	1	John is speaking as if unimportant people were literally **small** and as if important people were literally large or **great**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the unimportant and the important” or “unimportant people and important people”
13:16	r065		rc://*/ta/man/translate/writing-pronouns	δῶσιν αὐτοῖς	1	The pronoun **they** is an indefinite pronoun that does not refer to anyone in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “they might have to receive”
13:17	r066		rc://*/ta/man/translate/figs-explicit	τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ	1	In this culture, people used the letters of the alphabet as symbols for numbers as well. As a result, it was possible to add up the values of the letters in someone’s name to get the **number** of that **name**. That is what John means implicitly here. If your readers would not be familiar with this practice, you could explain it in your translation. Alternate translation: “the sum of the numerical values of the letters in its name”
13:18	uk74		rc://*/ta/man/translate/figs-idiom	ὧδε ἡ σοφία ἐστίν	1	The expression **Here is** introduces something that the speaker is calling for. Alternate translation: “This calls for wisdom”
13:18	ri1y		rc://*/ta/man/translate/figs-imperative3p	ψηφισάτω	1	If your language does not use the third-person imperative in this way, you can state this in another way that is natural in your language. Alternate translation: “may he calculate” or “he should calculate”
13:18	bbn2		rc://*/ta/man/translate/figs-explicit	τὸν ἀριθμὸν τοῦ θηρίου	1	See the note about “the number of its name” in [13:17](../13/17.md). Here John means implicitly that this number is the sum of the numerical values of the letters in the name of a certain man. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the sum of the numerical values of the letters in the name of a certain man”
14:intro	q71v				0	# Revelation 14 General Notes\n\n## Important figures of speech in this chapter\n\n### Harvest\n\nHarvest is when people go out to gather ripe food from plants. Jesus used this as a metaphor to teach his followers that they need to go and tell other people about him so those people can be part of God’s kingdom. This chapter speaks symbolically of two harvests. The first is a harvest of grain. This may mean the time when Jesus gathers in his people from the whole earth. The second harvest is of grapes. This may mean the time when God gathers in wicked people to punish them. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/faith]])
14:1	r068		rc://*/ta/man/translate/translate-names	τὸ Ὄρος Σιών	1	The word **Zion** is the name of the mountain on which the city of Jerusalem is located.
14:1	r069		rc://*/ta/man/translate/translate-numbers	ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες	1	See how you translated this in Revelation 7:4. Alternate translation: “one hundred forty-four thousand”
14:1	z963		rc://*/ta/man/translate/figs-activepassive	ἔχουσαι τὸ ὄνομα αὐτοῦ, καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ, γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. It may be helpful to begin a new sentence here. Alternate translation: “His name and the name of his Father appeared in writing on their foreheads”
14:1	rf47		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρὸς	1	**Father** is an important title that describes the relationship between God and Jesus. Be sure to retain this title in your translation.
14:2	r070		rc://*/ta/man/translate/figs-simile	ὡς φωνὴν ὑδάτων πολλῶν, καὶ ὡς φωνὴν βροντῆς μεγάλης	1	The point of these comparisons is that the **sound** John **heard** was loud and powerful. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “that was loud and powerful, like the sound of many waters and like the sound of booming thunder”
14:2	r071		rc://*/ta/man/translate/figs-idiom	ὑδάτων πολλῶν	1	By **many waters**, John could mean a loud waterfall or raging floodwaters. See how you translated the similar expression in [1:15](../01/15.md). Alternate translation: “of a waterfall” or “of raging floodwaters”
14:2	r072		rc://*/ta/man/translate/figs-simile	ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν	1	The point of this comparison is that the **sound** that John **heard** was also beautiful and melodious. (John explains in the next verse that it was the sound of a great number of people singing.) If it would be helpful in your language, you could make this point explicitly. Alternate translation: “beautiful and melodious, like harpists harping on their harps”
14:2	r073			ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν	1	John’s repetitive use of three words with the root “harp” seems to imitate the sound of music. You may wish to use three similar words in your translation if that is possible in your language.
14:3	sz1f		rc://*/ta/man/translate/writing-pronouns	ᾄδουσιν	1	The pronoun **they** refers to the **144 thousands** whom John describes in [14:1](../14/01.md) and later in this verse. It may be helpful to clarify this for your readers. Alternate translation: “the 144 thousands sing” or "the 144,000 people sing"
14:3	r074		rc://*/ta/man/translate/grammar-connect-exceptions	οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν, εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες	1	If it would appear in your language that John was contradicting himself by saying that **no one** could learn the song and then naming people who could learn the song, you could reword this to avoid using an exception clause. Alternate translation: “the only ones who were able to learn the song were the 144 thousands”
14:3	r075		rc://*/ta/man/translate/figs-activepassive	οἱ ἠγορασμένοι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, [5:9](../05/09.md) indicates that it was the Lamb. Alternate translation: “whom the Lamb bought”
14:3	r076		rc://*/ta/man/translate/figs-metaphor	οἱ ἠγορασμένοι	1	John is speaking as if the Lamb literally **bought** these people. He means that through his sacrificial death, the Lamb saved them by setting them free from the guilt and power of sin. Your language may have a term that you can use in your translation that describes someone paying a price or making a sacrifice to set someone else free. See what you did in [5:9](../05/09.md). Alternate translation: “whom the Lamb redeemed”
14:3	r077		rc://*/ta/man/translate/figs-metonymy	ἀπὸ τῆς γῆς	1	John is referring to the inhabitants of the earth by association with the **earth** on which they live. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “from among the inhabitants of the earth”
14:4	jet6		rc://*/ta/man/translate/figs-metaphor	οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν	1	John is speaking as if the people who are singing have literally never had sexual relations. In context, he most likely means that they have not worshiped idols. Having sexual relations outside of marriage, or not waiting until marriage to have sexual relations, is a common Old Testament image for idol worship. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “These are they who have not worshiped idols, for they are faithful to God”
14:4	r078		rc://*/ta/man/translate/figs-activepassive	μετὰ γυναικῶν οὐκ ἐμολύνθησαν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. John is not saying that women make men **defiled.** He is saying that sexual relations outside of marriage are sinful. In your translation, be sure that this is clear to your readers. Alternate translation: “have not committed immoral acts with women”
14:4	q3hg		rc://*/ta/man/translate/figs-idiom	οἱ ἀκολουθοῦντες τῷ Ἀρνίῳ ὅπου ἂν ὑπάγει	1	This statement may be one that readers could understand literally within the world of this vision. However, in the New Testament, **following** someone often means being that person’s disciple and obeying his teaching. That could be what John means here. Alternate translation: “the ones who obey the Lamb no matter what he asks”
14:4	r079		rc://*/ta/man/translate/figs-activepassive	οὗτοι ἠγοράσθησαν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. See what you did in [14:3](../14/03.md). Alternate translation: “The Lamb bought them”
14:4	r104		rc://*/ta/man/translate/figs-metaphor	οἱ ἠγορασμένοι	1	See how you translated this in [14:3](../14/03.md). Alternate translation: “whom the Lamb redeemed”
14:4	r080		rc://*/ta/man/translate/figs-gendernotations	ἀπὸ τῶν ἀνθρώπων	1	Although the term **man** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “from among humanity”
14:4	mlw3		rc://*/ta/man/translate/figs-metaphor	ἀπαρχὴ τῷ Θεῷ καὶ τῷ Ἀρνίῳ	1	John is speaking as if these people were literally the **first fruits** of a harvest. He means that they are the first of many people who will eventually believe in Jesus. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “as the first of many people who will believe in God and Jesus”
14:5	r081			ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος	1	Since John is referring to a group of people, it might be more natural in your language to use the plural form of **mouth**. Alternate translation: “no lie has been found in their mouths”
14:5	r082		rc://*/ta/man/translate/figs-idiom	ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος	1	Here the expression **has been found** means “could be found” or “was there.” Alternate translation: “there was no lie in their mouths”
14:5	ga8p		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος	1	John is referring to people speaking by association with the way that a person speaks with his **mouth**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “they have told no lies”
14:5	r083		rc://*/ta/man/translate/figs-doublenegatives	ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος	1	If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **no** and the negative word **lies**. Alternate translation: “they have always told the truth”
14:5	r084		rc://*/ta/man/translate/figs-explicit	ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος	1	The implication is that these people have told **no lie** about who Jesus is, despite the pressure they have been facing to deny that he is Lord and Savior. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “they have always told the truth about who Jesus is”
14:5	r463		rc://*/ta/man/translate/translate-textvariants	ἄμωμοί γὰρ εἰσιν	1	Some ancient manuscripts read **for they are blameless**. ULT follows that reading. Other ancient manuscripts add “before the throne of God.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
14:6	pp1l		rc://*/ta/man/translate/figs-doublet	ἐπὶ πᾶν ἔθνος, καὶ φυλὴν, καὶ γλῶσσαν, καὶ λαόν	1	The terms **nation**, **tribe**, **language**, and **people** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every different people group”
14:7	reu7		rc://*/ta/man/translate/figs-abstractnouns	ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “the hour has come when he will judge”
14:7	cj5z		rc://*/ta/man/translate/figs-metonymy	ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ	1	The angel is using the word **hour** by association to mean a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the time of his judgment has come” or “the time has come when he will judge”
14:7	r085		rc://*/ta/man/translate/figs-merism	τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ θάλασσαν, καὶ πηγὰς ὑδάτων	1	The angel is using four main components of creation to mean all of creation. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “everything that exists”
14:8	b18s		rc://*/ta/man/translate/figs-metaphor	ἔπεσεν, ἔπεσεν, Βαβυλὼν ἡ μεγάλη	1	This second angel is speaking as if Babylon has literally **fallen** down. He means that the city has been destroyed. The repetition of the word **fallen** is emphatic and indicates complete destruction. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Babylon the Great has been completely destroyed” or “God has completely destroyed Babylon the Great”
14:8	r086		rc://*/ta/man/translate/translate-names	Βαβυλὼν ἡ μεγάλη	1	The word **Babylon** is the name of an ancient city that founded an empire whose armies destroyed Jerusalem and the temple in 586 B.C.
14:8	jh3r		rc://*/ta/man/translate/figs-metaphor	Βαβυλὼν ἡ μεγάλη	1	Since the ancient city of Babylon was destroyed centuries earlier, the angel is not speaking literally of that city. The angel is using **Babylon** to symbolize some other city or empire. The specific identity of that city or empire is a matter of interpretation rather than translation. Alternate translation: “the great city that is like Babylon” or “the great empire that is like Babylon”
14:8	kg1i		rc://*/ta/man/translate/figs-personification	ἣ & πεπότικεν πάντα τὰ ἔθνη	1	The angel is speaking of the city of **Babylon** as if it were a living thing that **caused** the nations **to drink** from a certain cup. The angel means that the rulers of the city did this, symbolically (See: next note). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “whose rulers caused all the nations to drink”
14:8	r111		rc://*/ta/man/translate/figs-hyperbole	πάντα τὰ ἔθνη	1	The angel says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “nations throughout the world”
14:8	ldz2		rc://*/ta/man/translate/figs-metaphor	ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς	1	This second angel is speaking as if Babylon has literally caused the nations to **drink** a certain kind of **wine**. This means, in the first instance, that Babylon led the nations to commit sexual immorality with her. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to give in to passions that led them to commit sexual immorality with her”
14:8	bey2		rc://*/ta/man/translate/figs-metaphor	ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς	1	In the second instance, as in [14:3](../14/03.md), having immoral sexual relations is a symbolic image for worshiping idols.  If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to worship idols as she did”
14:10	qw28		rc://*/ta/man/translate/figs-metaphor	καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ Θεοῦ, τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ	1	The angel is speaking as if anyone who worships the beast will literally **drink** a certain kind of **wine** from a certain **cup**. He means symbolically that God will make such a person experience the just consequences of his actions. Within this image, the fact that the wine is **undiluted** means that God will not show him mercy as he judges him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God will make him experience the just consequences of his actions and in his anger God will not show him any mercy”
14:10	fe83		rc://*/ta/man/translate/figs-activepassive	τοῦ κεκερασμένου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that God has poured”
14:10	r087		rc://*/ta/man/translate/figs-activepassive	βασανισθήσεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will torment him”
14:10	r088		rc://*/ta/man/translate/figs-hendiadys	πυρὶ καὶ θείῳ	1	This phrase expresses a single idea by using two words connected with **and**. The word **fire** describes the state of the **sulfur**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “fiery sulfur”
14:10	r089		rc://*/ta/man/translate/figs-metaphor	ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ Ἀρνίου	1	Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in the presence of the holy angels and in the presence of the Lamb”
14:11	dds6		rc://*/ta/man/translate/figs-metonymy	τοῦ βασανισμοῦ αὐτῶν	1	The third angel is referring to the burning sulfur with which God is tormenting these people by association with the **torment** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the burning sulfur with which God is tormenting them”
14:11	r090		rc://*/ta/man/translate/figs-idiom	εἰς αἰῶνας αἰώνων	1	This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
14:11	r091		rc://*/ta/man/translate/figs-merism	ἡμέρας καὶ νυκτός	1	The angel is using the two parts of a full day, **day** and **night**, to mean all the time. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “at any time”
14:11	r092		rc://*/ta/man/translate/figs-idiom	εἴ τις λαμβάνει	1	The angel is using a characteristic expression of the Greek language. Alternate translation: “anyone who receives”
14:12	me1j		rc://*/ta/man/translate/figs-idiom	ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν	1	The expression **Here is** introduces something that the speaker is calling for. Alternate translation: “This calls for endurance on the part of the saints”
14:12	wo34		rc://*/ta/man/translate/figs-idiom	τηροῦντες τὰς ἐντολὰς τοῦ Θεοῦ, καὶ τὴν πίστιν Ἰησοῦ	1	See how you translated the word **keeping** in [1:3](../01/03.md) and in [2:26](../02/26.md). Alternate translation: “obeying the commandments of God and maintaining their faith in Jesus”
14:12	r093		rc://*/ta/man/translate/figs-possession	τὴν πίστιν Ἰησοῦ	1	In this possessive form, **Jesus** is the object rather than the subject of **faith**. That is, this does not mean the faith that Jesus has, it means the faith that people have in Jesus. Alternate translation: “faith in Jesus”
14:13	r094		rc://*/ta/man/translate/figs-metonymy	φωνῆς ἐκ τοῦ οὐρανοῦ λεγούσης	1	John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation, as in UST: “I heard someone speaking from heaven and saying”
14:13	r095		rc://*/ta/man/translate/figs-quotesinquotes	λεγούσης, γράψον, μακάριοι οἱ νεκροὶ οἱ ἐν Κυρίῳ ἀποθνῄσκοντες ἀπ’ ἄρτι	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “that told me to write, ‘Blessed are the dead dying in the Lord from now on’”
14:13	x62q		rc://*/ta/man/translate/figs-nominaladj	οἱ νεκροὶ & ἀποθνῄσκοντες	1	The person speaking is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who die if they die”
14:13	hy1a		rc://*/ta/man/translate/figs-idiom	οἱ ἐν Κυρίῳ ἀποθνῄσκοντες ἀπ’ ἄρτι	1	The expression **dying in the Lord** means to die while still maintaining faith in Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who die from now on while still maintaining their faith in Jesus”
14:13	r096		rc://*/ta/man/translate/writing-politeness	ἐν Κυρίῳ	1	The person speaking is referring to Jesus by a respectful title. Use a form for addressing someone respectfully in your language. Alternate translation: “in the Lord Jesus”
14:13	r097		rc://*/ta/man/translate/grammar-connect-logic-result	ἵνα	1	The word translated **so** introduces a result of the action that the previous sentence describes. If it would be helpful in your language, you could refer back to that action. Alternate translation: “they are blessed because as a result of dying in the Lord,”
14:13	v4xz		rc://*/ta/man/translate/figs-personification	τὰ & ἔργα αὐτῶν ἀκολουθεῖ μετ’ αὐτῶν	1	John is speaking of the **deeds** of these people who have died **in the Lord** as if those deeds could **follow** the people as they come into the presence of God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God will acknowledge as they come into his presence that they have served him diligently”
14:14	r098		rc://*/ta/man/translate/figs-nominaladj	ὅμοιον	1	John is using the adjective **like** as a noun to mean a certain kind of person. ULT adds the word **one** to show that.  Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a person who looked like a son of man”
14:14	gvw8		rc://*/ta/man/translate/figs-idiom	Υἱὸν Ἀνθρώπου	1	This could mean: (1) a human being, in a characteristic Hebrew expression that John would be borrowing. Alternate translation, as in UST: “a human being” (2) the Messiah, since “the Son of Man” is a title for the Messiah. Alternate translation: “the Messiah, the Son of Man”
14:14	l89c		rc://*/ta/man/translate/translate-unknown	δρέπανον ὀξύ	1	A **sickle** is a tool with a curved blade that agricultural workers use to cut down standing crops in order to harvest them. If your readers would not be familiar with what a **sickle** is, you could use a general expression. Alternate translation: “a sharp harvesting tool”
14:15	r099		rc://*/ta/man/translate/figs-activepassive	ἐξηράνθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “has ripened”
14:16	nt7k		rc://*/ta/man/translate/figs-activepassive	ἐθερίσθη ἡ γῆ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he harvested the earth”
14:18	jp7l		rc://*/ta/man/translate/figs-explicit	ὁ ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός	1	John is referring implicitly to the **fire** that burned up sacrifices on the altar. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “the one responsible for maintaining the altar fire”
14:19	r100		rc://*/ta/man/translate/translate-unknown	ληνὸν	1	A **winepress** a large basin made of stone or wood. Workers put grapes in this basin and trample on the grapes to extract their juice. If your readers would not be familiar with what a **winepress** is, you could use a general expression. Alternate translation: “large basin”
14:20	r101		rc://*/ta/man/translate/figs-activepassive	ἐπατήθη ἡ ληνὸς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “workers trampled the winepress”
14:20	r102		rc://*/ta/man/translate/figs-metonymy	ἐπατήθη ἡ ληνὸς	1	John is referring to the grapes in the winepress by association with the **winepress** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “workers trampled the grapes in the winepress”
14:20	r103		rc://*/ta/man/translate/figs-metonymy	αἷμα	1	John is referring to a stream of blood by association with the **blood** that made up the stream. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “a stream of blood”
14:20	m2i9		rc://*/ta/man/translate/translate-unknown	ἄχρι τῶν χαλινῶν τῶν ἵππων	1	The word **bridles** describes sets of headgear that riders use to control horses. If your readers would not be familiar with what **bridles** are, you could use an equivalent expression. Alternate translation: “as high as horses’ heads”
14:20	dbz1		rc://*/ta/man/translate/translate-bdistance	σταδίων χιλίων ἑξακοσίων	1	The word **stadia** is the plural form of “stadium,” which was a distance of about 185 meters. If it would be helpful in your language, you could give the equivalent in modern measurements. Alternate translation: “about 300 kilometers” or “about 200 miles”
15:intro	zxt7				0	# Revelation 15 General Notes\n\n## Structure and formatting\n\nIn this chapter, John describes events and pictures that occur in heaven.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 3–4.\n\n## Special concepts in this chapter\n\n### “Victorious over the beast”\n\nThese people are spiritually victorious. While most spiritual battles cannot be seen, the book of Revelation pictures spiritual battles as occurring openly. (See: [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### “The temple having the tent of witness, was open in heaven”\n\nScripture elsewhere indicates the earthly temple copied God’s perfect dwelling place in heaven. Here John seems to refer to God’s heavenly dwelling place or temple. (See: [[rc://*/tw/dict/bible/kt/heaven]] and [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Songs\n\nThe book of Revelation often describes heaven as a place where people sing. People there worship God with songs. This illustrates that heaven is a place where God is always worshiped.
15:1	l345		rc://*/ta/man/translate/figs-doublet	μέγα καὶ θαυμαστόν	1	The terms **great** and **marvelous** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “amazing”
15:1	w6lf		rc://*/ta/man/translate/figs-metonymy	ἔχοντας πληγὰς ἑπτὰ τὰς ἐσχάτας	1	John is speaking of these **plagues** as if they were something that the **seven angels** had in their possession. He means that God had made these angels responsible for administering the plagues. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “who would be responsible for administering seven final plagues”
15:1	r122		rc://*/ta/man/translate/figs-metonymy	ἐτελέσθη ὁ θυμὸς τοῦ Θεοῦ	1	John is referring to God’s punishments for sin by association with the **wrath** that God feels because of sin. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the punishments of God were finished”
15:1	ij3d		rc://*/ta/man/translate/figs-activepassive	ἐτελέσθη ὁ θυμὸς τοῦ Θεοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God finished punishing all wrongdoing”
15:2	n9yj		rc://*/ta/man/translate/figs-simile	ὡς θάλασσαν ὑαλίνην	1	The point of this comparison is that the large object made of **glass** looked like a **sea**. That is, it was wide and spacious and level. If it would be helpful in your language, you could make this point explicitly. See how you translated the similar expression in [4:6](../04/06.md). Alternate translation: “a large glass surface”
15:2	r105		rc://*/ta/man/translate/figs-simile	μεμιγμένην πυρί	1	The point of this further comparison seems to be that the glass sea was sparkling with light or reflecting the flashes of light that came from the nearby throne, as John describes in [4:5](../04/05.md). If it would be helpful in your language, you could make this point explicitly. Alternate translation: “that looked as if it was flashing with fire”
15:2	pt8v		rc://*/ta/man/translate/figs-explicit	τοὺς νικῶντας ἐκ τοῦ θηρίου, καὶ ἐκ τῆς εἰκόνος αὐτοῦ, καὶ ἐκ τοῦ ἀριθμοῦ τοῦ ὀνόματος αὐτοῦ	1	John means implicitly that these people were **victorious** because they did not worship **the beast and his image** and did not accept **the number of his name** on their right hands or foreheads. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “who had not worshiped the beast or his image and who had not accepted the number of his name as a mark on their right hands or foreheads”
15:3	r194		rc://*/ta/man/translate/figs-explicit	ᾄδουσιν τὴν ᾠδὴν Μωϋσέως, τοῦ δούλου τοῦ Θεοῦ, καὶ τὴν ᾠδὴν τοῦ Ἀρνίου	1	This could mean implicitly: (1) that these victorious believers sing one song. Alternate translation: “they sing a song that Moses the servant of God sang and that the Lamb now sings” (2) that these victorious believers sing two songs. Alternate translation: “they sing the song of Moses the servant of God and they also sing the song of the Lamb”
15:3	r107		rc://*/ta/man/translate/figs-doublet	μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου	1	The terms **Great** and **marvelous** mean similar things. The victorious believers are using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Your deeds are amazing”
15:3	r108		rc://*/ta/man/translate/figs-doublet	δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου	1	The terms **Righteous** and **true** mean similar things. The victorious believers are using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Your ways are completely righteous”
15:3	r109		rc://*/ta/man/translate/figs-metaphor	αἱ ὁδοί σου	1	The victorious believers are singing about God’s actions as if they were **ways** or paths that God was walking on. Alternate translation: “your actions”
15:3	r110		rc://*/ta/man/translate/figs-possession	ὁ Βασιλεὺς τῶν αἰώνων	1	The believers are using a possessive form to describe not what God rules over but for how long God will rule. Alternate translation: “you who will be king for all eternity”
15:3	r464		rc://*/ta/man/translate/translate-textvariants	ὁ Βασιλεὺς τῶν αἰώνων	1	Some ancient manuscripts read **King of the Ages**. ULT follows that reading. Other ancient manuscripts read “King of the Nations.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
15:4	hh87		rc://*/ta/man/translate/figs-rquestion	τίς οὐ μὴ φοβηθῇ, Κύριε, καὶ δοξάσει τὸ ὄνομά σου & ?	1	The victorious believers are using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Everyone should fear you, Lord, and glorify your name”
15:4	j9gj		rc://*/ta/man/translate/figs-metonymy	δοξάσει τὸ ὄνομά σου	1	Here, **name** represents the character and reputation of person by association with the way that each person has a name. Alternate translation: “praise you for your excellent character”
15:4	r112		rc://*/ta/man/translate/figs-metaphor	ἐνώπιόν σου	1	Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in your presence”
15:4	ei9k		rc://*/ta/man/translate/figs-activepassive	τὰ δικαιώματά σου ἐφανερώθησαν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you have manifested your righteous deeds”
15:5	r113		rc://*/ta/man/translate/figs-activepassive	ἠνοίγη ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God had opened the temple of the tabernacle of the testimony in heaven”
15:5	r114		rc://*/ta/man/translate/figs-metonymy	ὁ ναὸς 	1	When John says that the **temple** had been opened, he means by association that the doors of the temple had been opened and he could see inside. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the doors of the temple”
15:5	r115		rc://*/ta/man/translate/figs-possession	ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ	1	John seems to be using this possessive form to indicate that this **temple** was the equivalent **in heaven** of the **tabernacle of the testimony** on earth. Alternate translation: “the temple, that is, the tabernacle of the testimony, in heaven”
15:5	r116		rc://*/ta/man/translate/figs-abstractnouns	ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου	1	If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. The phrase “the tabernacle of the testimony” is a common Old Testament description of the tent that held the ark of the covenant. John describes in [11:19](../11/19.md) how the ark was now in the temple in heaven Alternate translation: “the temple, that is, the tent holding the ark of the covenant”
15:6	f9gq		rc://*/ta/man/translate/figs-metonymy	οἱ ἔχοντες τὰς ἑπτὰ πληγὰς	1	See how you translated the similar expression in [15:1](../15/01.md). Alternate translation: “who would be responsible for administering the seven plagues”
15:6	r117		rc://*/ta/man/translate/figs-activepassive	ἐνδεδυμένοι λίθον καθαρὸν λαμπρὸν, καὶ περιεζωσμένοι περὶ τὰ στήθη ζώνας χρυσᾶς	1	If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. It may be helpful to begin a new sentence here. Alternate translation: “They were wearing clean, bright linen clothes and they had wrapped golden sashes around their chests”
15:6	r118		rc://*/ta/man/translate/figs-metonymy	λίθον	1	John is referring to linen clothes by association with the **linen** from which this clothing is made. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “linen clothes”
15:6	nei2		rc://*/ta/man/translate/translate-unknown	λίθον	1	The word **linen** is the name for a fine, expensive cloth that people make from flax. If your readers would not be familiar with what linen is, you could use a general expression. Alternate translation: “clothes made from fine, expensive fabric”
15:7	r123		rc://*/ta/man/translate/figs-metonymy	γεμούσας τοῦ θυμοῦ τοῦ Θεοῦ	1	John is referring to God’s punishments for sin by association with the **wrath** that God feels because of sin. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “being full of punishments from God”
15:7	r119		rc://*/ta/man/translate/figs-idiom	τοῦ ζῶντος εἰς τοὺς αἰῶνας τῶν αἰώνων	1	This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who lives for all eternity”
15:8	r120		rc://*/ta/man/translate/figs-activepassive	ἐγεμίσθη ὁ ναὸς καπνοῦ ἐκ τῆς δόξης τοῦ Θεοῦ, καὶ ἐκ τῆς δυνάμεως αὐτοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “smoke from the glory of God and from his power filled the temple”
15:8	r121		rc://*/ta/man/translate/figs-abstractnouns	ἐκ τῆς δόξης τοῦ Θεοῦ, καὶ ἐκ τῆς δυνάμεως αὐτοῦ	1	If your language does not use an abstract nouns for the ideas of **glory** and **power**, you could express the same ideas in other ways. Alternate translation: “because God was so glorious and powerful”
15:8	s67r		rc://*/ta/man/translate/figs-activepassive	τελεσθῶσιν αἱ ἑπτὰ πληγαὶ τῶν ἑπτὰ ἀγγέλων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the seven angels had completed their seven plagues”
16:intro	v1cm				0	# Revelation 16 General Notes\n\n## Structure and formatting\n\nThis chapter continues the vision that John began to describe in chapter 15. Together these two chapters describe the seven plagues that complete the wrath of God. (See: [[rc://*/tw/dict/bible/kt/wrath]])\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 5–7.\n\n## Special concepts in this chapter\n\n### Seven bowls of God’s wrath\n\nThis chapter reveals severe judgments. John pictures the execution of these judgments as angels pouring out seven bowls of God’s wrath. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Possible translation issues in this chapter\n\n- When John says that an angel “poured out his bowl,” he means that the angel poured out what was in his bowl. You can say that in your translation each time. (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\n- In this chapter, John uses adjectives “first” through “seventh” as nouns to identify the angels who pour out the bowls of God’s wrath. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases, for example, “the first angel,” “the second angel,” and so forth. (See: [[rc://*/ta/man/translate/figs-nominaladj]])\n\n- If your language does not use ordinal numbers, you can use cardinal numbers for these angels, for example, “angel number one,” “angel number two,” and so forth. (See: [[rc://*/ta/man/translate/translate-ordinal]])
16:1	r125		rc://*/ta/man/translate/figs-metonymy	μεγάλης φωνῆς ἐκ τοῦ ναοῦ, λεγούσης	1	John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “someone speaking loudly from the temple and saying”
16:1	k2nq		rc://*/ta/man/translate/figs-metonymy	τοῦ θυμοῦ τοῦ Θεοῦ	1	John is referring to God’s punishments for sin by association with the **wrath** that God feels because of sin. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “that hold the punishments from God”
16:2	r126		rc://*/ta/man/translate/figs-nominaladj	ὁ πρῶτος	1	As the General Notes to this chapter discuss, John is using the adjective **first** as a noun to identify this particular angel. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase, and you can do the same with the similar expressions that describe the other six angels. Alternate translation: “the first angel”
16:2	r127		rc://*/ta/man/translate/translate-ordinal	ὁ πρῶτος	1	As the General Notes to this chapter discuss, if your language does not use ordinal numbers, here and for the other six angels you can use a cardinal number or an equivalent expression. Alternate translation: “angel number one”
16:2	r128			ἕλκος κακὸν καὶ πονηρὸν	1	Since John is referring to what happened to each person in a group of people, it might be more natural in your language to use the plural form of **sore**. Alternate translation: “bad and harmful sores”
16:2	r129		rc://*/ta/man/translate/figs-doublet	κακὸν καὶ πονηρὸν	1	The terms **bad** and **harmful** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very severe”
16:2	r130		rc://*/ta/man/translate/figs-gendernotations	τοὺς ἀνθρώπους	1	Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “the people”
16:3	r131		rc://*/ta/man/translate/figs-simile	ὡς νεκροῦ	1	The point of this comparison is that the sea turned into **blood** that was foul and smelled bad, like the blood of a **corpse**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “that was foul and smelled bad”
16:3	r132		rc://*/ta/man/translate/figs-metonymy	πᾶσα ψυχὴ ζῶσα	1	John is referring to living creatures by association with the **soul** or vital breath that keeps them alive. (Sea creatures do not breathe air, but they circulate water comparably to the way land creatures circulate air.) If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “every living creature”
16:4	r133		rc://*/ta/man/translate/writing-pronouns	ἐγένετο	1	The pronoun **it** refers to the **water** in the **rivers** and **springs**. It may be helpful to clarify this for your readers. Alternate translation: “the water in them became”
16:5	f35a		rc://*/ta/man/translate/figs-possession	τοῦ ἀγγέλου τῶν ὑδάτων	1	John is using this possessive form to indicate that God had given this **angel** authority over the **waters** (the rivers and springs) and responsibility for maintaining them. The angel is affirming that God has done the right thing even though this has damaged the waters. Alternate translation: “the angel who was responsible for the waters”
16:5	r134		rc://*/ta/man/translate/figs-123person	ὁ ὢν, καὶ ὁ ἦν, ὁ Ὅσιος	1	Even though the angel is addressing God, the angel is speaking about God in the third person. You could make this clear by using the word “you” in your translation. Alternate translation: “you who are and who were, you who are holy”
16:5	r465		rc://*/ta/man/translate/translate-textvariants	ὁ ὢν, καὶ ὁ ἦν, ὁ Ὅσιος	1	Some ancient manuscripts read **the one being and the one who was, the Holy One**. ULT follows that reading. Other ancient manuscripts read “O Lord, the one being and the one who was and who is to be.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
16:5	r135		rc://*/ta/man/translate/figs-nominaladj	ὁ Ὅσιος	1	The angel is using the adjective **Holy** as a noun. He is referring to God by one of his essential attributes. ULT adds the word **One** to show that.  Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the Holy God”
16:5	r136		rc://*/ta/man/translate/writing-pronouns	ταῦτα	1	The pronoun **these** refers to the people who have killed the saints and prophets, as the angel describes in the next verse. It may be helpful to clarify this for your readers. Alternate translation: “these people”
16:6	b6wa		rc://*/ta/man/translate/figs-metonymy	αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν	1	The angel is referring to the fact that these people killed **the saints and prophets** by association with the way they shed their **blood* when they killed them. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “they shed the blood of the saints and prophets when they killed them”
16:6	r137		rc://*/ta/man/translate/figs-explicit	ἄξιοί εἰσιν	1	The angel of the waters means implicitly that the people who killed the saints and prophets are **worthy** of this punishment, that is, they deserve it. You can provide this information in your translation if that would be helpful to your readers. It may be helpful to begin a new sentence here. Alternate translation: “They deserve this punishment”
16:7	p4c5		rc://*/ta/man/translate/figs-personification	ἤκουσα τοῦ θυσιαστηρίου λέγοντος	1	John is describing the **altar** as a living thing that can speak. As the General Introduction to Revelation discusses, within the world of this vision, this is not a figure of speech and so you can translate it literally even if your language does not use figures of speech.
16:7	r138		rc://*/ta/man/translate/figs-doublet	ἀληθιναὶ καὶ δίκαιαι	1	The terms **true** and **righteous** mean similar things. The altar is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely righteous”
16:8	jf31		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῷ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God permitted it”
16:8	l6n2		rc://*/ta/man/translate/figs-personification	ἐδόθη αὐτῷ	1	John is speaking of the **sun** as if it were a living thing that could receive permission to do something. As the General Introduction to Revelation discusses, within the world of this vision, this may not be a figure of speech and so you could translate it literally even if your language does not use figures of speech. However, if it would be clearer in your language, you could consider it a figure of speech and provide an equivalent translation. Alternate translation: “God caused it”
16:8	r139		rc://*/ta/man/translate/figs-gendernotations	τοὺς ἀνθρώπους	1	Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
16:8	r140		rc://*/ta/man/translate/figs-metaphor	πυρί	1	John is speaking as if the sun were literally scorching people with **fire**. He means that the sun’s rays became so hot that they burned people just as badly as fire burns people. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the heat of its rays”
16:8	r141		rc://*/ta/man/translate/figs-gendernotations	οἱ ἄνθρωποι	1	Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
16:9	i2du		rc://*/ta/man/translate/figs-activepassive	ἐκαυματίσθησαν οἱ ἄνθρωποι καῦμα μέγα	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the sun scorched men greatly”
16:9	pr4e		rc://*/ta/man/translate/figs-metonymy	ἐβλασφήμησαν τὸ ὄνομα τοῦ Θεοῦ	1	Here, **name** represents the character and reputation of person by association with the way that each person has a name. Alternate translation: “they maligned the character of the God”
16:9	r142		rc://*/ta/man/translate/figs-idiom	μετενόησαν δοῦναι αὐτῷ δόξαν	1	In the Bible, a person giving God glory often means that person acknowledging that he has sinned and that God is justly punishing him. Alternate translation: “repent of their sin and acknowledge that God was punishing them for it justly”
16:9	r143		rc://*/ta/man/translate/figs-abstractnouns	δοῦναι αὐτῷ δόξαν	1	If you wish to retain the biblical idiom in your translation but your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “and glorify him”
16:10	hit6		rc://*/ta/man/translate/figs-activepassive	ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God darkened its kingdom”
16:10	r144		rc://*/ta/man/translate/figs-explicit	ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη	1	John does not say specifically how God **darkened** the entire area where the beast ruled and so you may not wish to offer any explicit explanation in your translation. However, if your language would not describe something like this without saying how it happened, you could suggest an explanation. Alternate translation: “God made thick clouds cover the sun in order to darken its kingdom” or “God caused an eclipse of the sun in order to darken its kingdom”
16:10	r145		rc://*/ta/man/translate/figs-abstractnouns	ἡ βασιλεία αὐτοῦ	1	If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: “the area that the beast ruled as king”
16:10	pb1u		rc://*/ta/man/translate/writing-pronouns	ἐμασῶντο τὰς γλώσσας αὐτῶν	1	The pronoun **they** refers to the people whom God afflicted with painful sores, as John describes in [16:2](../16/02.md) and as he makes clear in the next verse. It may be helpful to clarify this for your readers. Alternate translation: “the people whom God had punished with sores”
16:11	r146		rc://*/ta/man/translate/figs-hendiadys	ἐκ τῶν πόνων αὐτῶν, καὶ ἐκ τῶν ἑλκῶν αὐτῶν	1	This phrase expresses a single idea by using two words connected with **and**. The word **pain** tells what kind of **sores** these were. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “because of their painful sores”
16:12	r147		rc://*/ta/man/translate/translate-names	τὸν Εὐφράτην	1	The word **Euphrates** is the name of a river. See how you translated it in [9:14](../09/14.md).
16:12	amf1		rc://*/ta/man/translate/figs-activepassive	ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου its water was dried up so that the way of the kings from the rising of the sun might be prepared	1	
16:12	r148		rc://*/ta/man/translate/figs-idiom	τῶν ἀπὸ ἀνατολῆς ἡλίου	1	This expression refers to a particular direction from the perspective of the speaker. Your language may have its own way of referring to this direction. Alternate translation: “from the east”
16:13	bb6d		rc://*/ta/man/translate/figs-simile	ὡς βάτραχοι	1	John does not seem to be drawing a comparison between these **unclean spirits** and **frogs** in order to indicate something about the character of the spirits. Rather, he seems to be describing the appearance of the spirits. This appearance may have some symbolic significance, but that is a matter of interpretation rather than translation. Alternate translation: “that looked like frogs”
16:14	r149		rc://*/ta/man/translate/figs-idiom	σημεῖα	1	John is using the word **signs** here in the same sense as in [13:13](../13/13.md). See how you translated the word there. Alternate translation: “miracles”
16:15	l16g		rc://*/ta/man/translate/figs-explicit		0	In this verse, Jesus breaks into John’s narrative of his vision to address the believers who are listening to it or reading it. ULT puts the verse in parentheses to show this. There may be a comparable convention in your language that you can use in your translation. You can also state explicitly that the Lord Jesus said this, as UST does.
16:15	lgi6		rc://*/ta/man/translate/figs-simile	ἔρχομαι ὡς κλέπτης	1	The point of this comparison is that Jesus **is coming** at a time when people will not be expecting him, just as a **thief** comes when people are not expecting him. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “I am coming at a time when you are not expecting me”
16:15	an84		rc://*/ta/man/translate/figs-metaphor	τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ, καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ	1	As the General Introduction to Revelation discusses, Jesus here the term “keeping” means “preserving,” that is, maintaining the **garments** in good repair. This represents living in a way that pleases God. Walking around **naked** similarly stands for living in a way that displeases God, that is, committing sins. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “continuing to live in a way that pleases God and not committing sins that others can see”
16:15	b6f4		rc://*/ta/man/translate/figs-idiom	τηρῶν τὰ ἱμάτια αὐτοῦ	1	This expression means to keep one’s **garments** on, that is, to continue to wear clothes. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “continuing to wear clothes”
16:15	qwa2		rc://*/ta/man/translate/writing-pronouns	καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ	1	The pronoun **they** is an indefinite pronoun that does not refer to anyone in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “so that people can see his indecency”
16:15	r150		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀσχημοσύνην	1	If your language does not use an abstract noun for the idea of **indecency**, you could express the same idea in another way. Alternate translation: “indecent behavior”
16:16	m2v7		rc://*/ta/man/translate/writing-pronouns	συνήγαγεν αὐτοὺς	1	The pronoun **they** refers to the spirits of demons that John describes in [16:14](../16/14.md) and the pronoun **them** refer to the kings John describes in that same verse. It may be helpful to clarify this for your readers. Alternate translation: “the spirits of demons brought the kings together”
16:16	r151		rc://*/ta/man/translate/figs-activepassive	τὸν καλούμενον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that people call”
16:16	r152		rc://*/ta/man/translate/translate-transliterate	Ἁρμαγεδών	1	The word **Armageddon** is a Hebrew word that John spells it out using Greek letters so his readers will know how it sounds. In your translation you can spell it the way it sounds in your language.
16:16	x6ff		rc://*/ta/man/translate/translate-names	Ἁρμαγεδών	1	The word **Armageddon** is the name of a valley.
16:17	a15p		rc://*/ta/man/translate/figs-metonymy	ἐξῆλθεν φωνὴ μεγάλη ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου λέγουσα	1	John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I heard the one who was sitting on the throne in the temple say loudly”
16:17	r153		rc://*/ta/man/translate/figs-idiom	γέγονεν	1	This expression means that the speaker has accomplished what he intended to do. If it would be helpful in your language, you could state the meaning plainly, indicating that God is the one sitting on the **throne** in the **temple**. Alternate translation: “I, God, have accomplished what I intended to do”
16:18	r154		rc://*/ta/man/translate/figs-hendiadys	φωναὶ, καὶ βρονταί	1	This phrase expresses a single idea by using two words connected with **and**. The word **sounds** describes what the **thunder** produced. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “crashes of thunder”
16:18	r155		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπος	1	Although the term **man** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “humanity”
16:19	r156		rc://*/ta/man/translate/figs-explicit	ἡ πόλις ἡ μεγάλη	1	John assumes that his readers will understand that by **the great city** he means **Babylon the Great**, as he says later in the verse. You can use the name here as well if that would be helpful to your readers. Alternate translation: “Babylon the Great”
16:19	r157		rc://*/ta/man/translate/figs-synecdoche	αἱ πόλεις	1	John is using these **cities** as a whole to mean the individual parts of them, that is, their buildings. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the buildings in the cities”
16:19	r158		rc://*/ta/man/translate/figs-idiom	ἔπεσαν	1	John is not speaking of these **cities** or their buildings as if they were living things that could fall down accidentally. He means that the buildings in the cities collapsed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “collapsed”
16:19	r159		rc://*/ta/man/translate/figs-activepassive	Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ Θεοῦ, δοῦναι αὐτῇ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God remembered Babylon the Great to give to her”
16:19	r2vh		rc://*/ta/man/translate/figs-idiom	Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ Θεοῦ, δοῦναι αὐτῇ	1	John is not suggesting that God had forgotten about Babylon the Great but now **remembered** the city. He is using a common biblical expression that means that God took action with regard to a person or entity of which he was already aware, either to help or to punish. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God punished Babylon the Great by giving her”
16:19	r507		rc://*/ta/man/translate/figs-metonymy	Βαβυλὼν ἡ μεγάλη	1	John is referring to the people who live in the city of **Babylon** by association with that city itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the people who lived in the great city of Babylon”
16:19	g6s8		rc://*/ta/man/translate/figs-metaphor	δοῦναι αὐτῇ τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ	1	John is alluding to what the angel said in [14:10](../14/10.md) about the “wine of the wrath” of God’s “anger” that was in his “cup.” It is likely that he is therefore referring symbolically, as the angel was, to God making people and entities experience the just consequences of their actions. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to make her experience the just consequences of her actions that have made God so angry”
16:20	r160		rc://*/ta/man/translate/figs-explicit	καὶ πᾶσα νῆσος ἔφυγεν, καὶ ὄρη οὐχ εὑρέθησαν	1	John means implicitly that these things also happened as a result of the earthquake. You can provide this information in your translation if that would be helpful to your readers. UST models one way to do that.
16:20	r161		rc://*/ta/man/translate/figs-personification	ἔφυγεν	1	John is speaking of each **island** as if it were a living thing that **fled**. He means that the islands disappeared beneath the ocean surface. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “sank into the ocean”
16:20	byn4		rc://*/ta/man/translate/figs-idiom	ὄρη οὐχ εὑρέθησαν	1	Here the expression **were not found** means “could not be found” or “were not there.” Alternate translation: “there were no mountains any more”
16:21	r162		rc://*/ta/man/translate/figs-ellipsis	χάλαζα μεγάλη, ὡς ταλαντιαία	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “great hail, in hailstones weighing about a talent each”
16:21	i43r		rc://*/ta/man/translate/translate-bweight	ὡς ταλαντιαία	1	A talent was a weight of about 33 kilograms or about 70 pounds. If it would be helpful in your language, you could give the equivalent in modern measurements. Alternate translation: “in hailstones weighing about 33 kilograms each” or “in hailstones weighing about 70 pounds each”
16:21	r163		rc://*/ta/man/translate/figs-gendernotations	τοὺς ἀνθρώπους & οἱ ἄνθρωποι	1	Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
17:intro	ysn1				0	# Revelation 17 General Notes\n\n## Structure and formatting\n\nThis chapter begins to describe how God will destroy the entity that the book of Revelation calls Babylon.\n\n## Special concepts in this chapter\n\n### The great prostitute\n\nThose who have sex with prostitutes are unfaithful to God’s purposes for sexual relations to take place within marriage. The “great prostitute” in this chapter may therefore represent some person or entity that leads people to be unfaithful to God spiritually. But it is not necessary to try to identify this person or entity in your translation. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Seven hills\n\nAn angel tells John in 17:9, “The seven heads are seven hills where the woman is sitting.” This could mean that the woman represents the city of Rome, which is known as the City of Seven Hills. However, since this is a matter of interpretation rather than translation, it would not be appropriate to say explicitly in your translation that the seven hills indicate the city of Rome. br>\n## Important figures of speech in this chapter\n\n### Metaphors\n\nJohn uses many different metaphors in this chapter. He explains some of their meanings, but allows them to remain relatively unclear. The translator should do the same. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “The beast that you saw was and is not but is about to come up”\n\nThis and similar phrases in this chapter contrast the beast with Jesus. Jesus is called “the one who is and who was and who is to come” elsewhere in the book of Revelation. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Paradox\n\nA paradox is a statement that asserts as true two things that seemingly cannot both be true at the same time. This sentence in 17:11 is a paradox: “the beast … is itself also an eighth, but it is from the seven.” The translator should not attempt to explain how both of these things can be true; that should remain a paradox.
17:1	c6f4		rc://*/ta/man/translate/figs-abstractnouns	τὸ κρίμα	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “how God will judge”
17:1	f7ry		rc://*/ta/man/translate/figs-extrainfo	of the great prostitute sitting on many waters	1	Since the angel explains the meaning of the **great prostitute** in verse 18 and the meaning of the **waters** in verse 15, you do not need to say anything in your translation about their meaning here.
17:1	crs4		rc://*/ta/man/translate/figs-metonymy	τῆς καθημένης ἐπὶ ὑδάτων πολλῶν	1	The angel is using the word **waters** to mean a specific body of water by association. The phrase **sitting on many waters** is an allusion to [Jeremiah 51:13](../jer/51/13.md), where the same phrase describes the ancient city of Babylon and its location on the great Euphrates River. (The Hebrew word that Jeremiah uses can mean both “sit” and “dwell.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who stays next to a great river”
17:2	r166		rc://*/ta/man/translate/figs-metaphor	μεθ’ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς	1	The angel is speaking as the **kings of the earth** had literally **committed sexual immorality** with this prostitute. But that is not literally the case even within the world of this vision, since the angel explains in verse 18 that the prostitute symbolizes a city. So the sexual immorality likely symbolizes idolatry and, in light of chapter 18, greed. It may be helpful to begin a new sentence here. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “The kings of the earth joined her in being idolatrous and greedy”
17:2	paa4		rc://*/ta/man/translate/figs-metaphor	ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς	1	The angel is speaking as if the **sexual immorality** of the prostitute had been **wine** and that the **ones inhabiting the earth** had literally been **intoxicated** by that wine. But once again these things are not literally the case even within the world of this vision. The sexual immorality likely represents idolatry and greed and the intoxication likely represents deception. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “she deceived the ones inhabiting the earth to make them indulge in idolatry and greed”
17:2	r167		rc://*/ta/man/translate/figs-activepassive	ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the wine of her sexual immorality intoxicated the ones inhabiting the earth”
17:3	hf43		rc://*/ta/man/translate/figs-idiom	ἀπήνεγκέν με εἰς ἔρημον ἐν Πνεύματι	1	See how you translated the expression **in the Spirit** in [1:10](../01/10.md) and [4:2](../04/02.md). Alternate translation: “as he carried me away to a wilderness, the Holy Spirit inspired me so that I could receive further revelation”
17:3	r168		rc://*/ta/man/translate/figs-idiom	γέμοντα ὀνόματα βλασφημίας	1	This expression means that **blasphemous names** were written all over this **beast**. Your language may have its own way of stating this. Alternate translation: “covered with blasphemous names”
17:4	r169		rc://*/ta/man/translate/figs-metonymy	ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσῷ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίταις	1	John is referring to the clothing and jewelry that the **woman** was wearing by association with the materials out of which they were made. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the woman was clothed in purple and scarlet robes and adorned with gold jewelry in which precious stones and pearls were set”
17:4	r170		rc://*/ta/man/translate/figs-activepassive	ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσῷ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίταις	1	If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the woman was wearing purple and scarlet clothing and she had adorned herself with gold jewelry in which precious stones and pearls were set”
17:4	r257		rc://*/ta/man/translate/translate-unknown	λίθῳ τιμίῳ	1	The term **precious stone** refers to a beautiful and valuable piece of mineral or rock, such as is often used in jewelry. It may be more natural in your language to use a plural form here. Alternate translation: “gemstones”
17:4	r171		rc://*/ta/man/translate/translate-unknown	μαργαρίταις	1	The word **pearls** describes beautiful and valuable white beads that form inside the shell of a certain kind of small animal that lives in the ocean.
17:4	r172		rc://*/ta/man/translate/figs-hendiadys	βδελυγμάτων καὶ τὰ ἀκάθαρτα	1	This phrase expresses a single idea by using two words connected with **and**. The word **abominations** describes the **impurities** of the woman’s conduct. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “the abominable impurities”
17:5	az5b		rc://*/ta/man/translate/figs-activepassive	ἐπὶ τὸ μέτωπον αὐτῆς & γεγραμμένον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone had written on her forehead”
17:5	r173		rc://*/ta/man/translate/figs-hendiadys	ὄνομα & Μυστήριον	1	This phrase expresses a single idea by using two words 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”
17:7	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: “God is going to destroy it”
17:8	r6h4		rc://*/ta/man/translate/figs-activepassive	οὐ γέγραπται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has not written”
17:8	r175		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ καταβολῆς κόσμου	1	See how you translated this expression in [13:8](../13/08.md). Alternate translation: “since God founded the world”
17:9	r176		rc://*/ta/man/translate/figs-idiom	ὧδε ὁ νοῦς ὁ ἔχων σοφίαν	1	The expression **Here is** introduces something that the speaker is calling for. Alternate translation: “This calls for a mind that has wisdom”
17:9	p6lr		rc://*/ta/man/translate/figs-abstractnouns	ὧδε ὁ νοῦς ὁ ἔχων σοφίαν	1	If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “This calls for a wise mind”
17:9	r177		rc://*/ta/man/translate/figs-explicitinfo	ὅπου ἡ γυνὴ κάθηται ἐπ’ αὐτῶν	1	It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “where the woman is sitting”
17:10	r178		rc://*/ta/man/translate/figs-nominaladj	οἱ πέντε & ὁ εἷς & ὁ ἄλλος	1	John is using the adjectives **five**, **one**, and **other** as nouns to mean these kings. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “the first five kings … one more of the kings … the other king”
17:10	yk93		rc://*/ta/man/translate/figs-metaphor	ἔπεσαν	1	The angel is speaking of these **five** kings as if they have literally **fallen**. He means that they have died. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “have died”
17:10	r179		rc://*/ta/man/translate/figs-nominaladj	ὀλίγον	1	The angel is using the adjective **little** as a noun to mean a certain length of time. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “for a little while”
17:11	r180		rc://*/ta/man/translate/figs-nominaladj	ὄγδοός & τῶν ἑπτά	1	The angel is using the adjectives **eighth** and **seven** as nouns to mean these kings. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “an eighth king … the seven kings”
17:11	r181		rc://*/ta/man/translate/translate-ordinal	ὄγδοός	1	If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “king number eight”
17:11	r182		rc://*/ta/man/translate/figs-abstractnouns	εἰς ἀπώλειαν ὑπάγει	1	If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea in another way. Alternate translation: “God is going to destroy it”
17:12	r183		rc://*/ta/man/translate/figs-abstractnouns	βασιλείαν	1	If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: “authority to rule as kings”
17:12	n2rd		rc://*/ta/man/translate/figs-idiom	μίαν ὥραν	1	In the ancient world, an **hour** was the shortest time span that people envisioned. In this context, the term does not mean a literal hour of sixty minutes. It means the shortest time imaginable. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for just a little while”
17:13	w7jb		rc://*/ta/man/translate/figs-idiom	οὗτοι μίαν γνώμην ἔχουσιν	1	This expression means to be in complete agreement. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “These kings are in complete agreement”
17:13	r184		rc://*/ta/man/translate/figs-doublet	τὴν δύναμιν καὶ τὴν ἐξουσίαν αὐτῶν	1	The terms **power** and **authority** mean similar things. The angel is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “all of their authority”
17:14	abb5		rc://*/ta/man/translate/figs-activepassive	οἱ μετ’ αὐτοῦ, κλητοὶ, καὶ ἐκλεκτοὶ, καὶ πιστοί	1	The words **called** and **chosen** are not passive verbal forms, they are adjectives. However, if your language does not use passive forms, it might be clearer for your readers to use expressios that do not seem to be passive verbal forms. Alternate translation: “God has called and chosen the ones with him and they are faithful”
17:15	r185		rc://*/ta/man/translate/figs-doublet	λαοὶ καὶ ὄχλοι εἰσὶν, καὶ ἔθνη καὶ γλῶσσαι	1	The terms **peoples**, **multitudes**, **nations**, and **languages** mean similar things. John is using the four terms together to make a comprehensive statement. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every different people group”
17:15	r186		rc://*/ta/man/translate/figs-metonymy	γλῶσσαι	1	The angel is referring to speakers of various languages by association with the **languages** themselves. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “speakers of various languages”
17:16	j157		rc://*/ta/man/translate/figs-doublet	ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν	1	The terms **desolated** and **naked** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “they will take away everything she has”
17:16	r187		rc://*/ta/man/translate/figs-activepassive	ἠρημωμένην	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “desolate”
17:16	f9as		rc://*/ta/man/translate/figs-metaphor	τὰς σάρκας αὐτῆς φάγονται	1	The angel is speaking as if these **horns** (that is, these kings) and the **beast** will literally **consume** the **flesh** of the **prostitute**. But even within the world of this vision, that is not literally true. This is a common biblical image for destroying someone. If it would be clearer in your language, and especially if it would be helpful to your readers to know that cannibalism has no part in God’s judgments against evil, you could state the meaning plainly. Alternate translation: “they will destroy her”
17:16	r188		rc://*/ta/man/translate/figs-explicitinfo	αὐτὴν κατακαύσουσιν πυρί	1	It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “they will burn her up completely”
17:17	sb1d		rc://*/ta/man/translate/figs-metonymy	ὁ & Θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν	1	Here the **heart** represents the desires. Alternate translation: “God has put into their desires”
17:17	j0ts		rc://*/ta/man/translate/figs-metaphor	ὁ & Θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν	1	The angel is speaking as if God has literally **put** something into the **hearts** of these kings. He means that God has led them to want to do something. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God has led them to have the desire”
17:17	r189		rc://*/ta/man/translate/figs-hendiadys	ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην, καὶ	1	This phrase expresses a single idea by using two shorter phrases connected with **and**. The phrase **to do one purpose** tells how the kings will **do his purpose**, that is, God’s purpose. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “to do God’s purpose by agreeing”
17:17	r190		rc://*/ta/man/translate/figs-idiom	ποιῆσαι μίαν γνώμην	1	This expression means to be in complete agreement. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to be in complete agreement”
17:17	ku6m		rc://*/ta/man/translate/figs-abstractnouns	τὴν βασιλείαν αὐτῶν	1	If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: “their authority to rule as kings”
17:17	r191			τὴν βασιλείαν αὐτῶν	1	Since the angel is referring to things that belong to several people, it might be more natural in your language to use the plural form of **kingdom**. Alternate translation: “their kingdoms”
17:17	el9y		rc://*/ta/man/translate/figs-activepassive	ἄχρι τελεσθήσονται οἱ λόγοι τοῦ Θεοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “until God has fulfilled his words”
17:17	r192		rc://*/ta/man/translate/figs-metonymy	ἄχρι τελεσθήσονται οἱ λόγοι τοῦ Θεοῦ	1	The angel is using the term **words** to mean things that God has spoken by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until God has fulfilled what he has spoken”
17:18	uy1m		rc://*/ta/man/translate/figs-metonymy	ἡ πόλις ἡ μεγάλη, ἡ ἔχουσα βασιλείαν ἐπὶ	1	The angel is referring to the king who rules from the **great city** by association with that city itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the great city whose king has a kingdom over”
17:18	r193		rc://*/ta/man/translate/figs-abstractnouns	ἡ πόλις ἡ μεγάλη, ἡ ἔχουσα βασιλείαν ἐπὶ	1	If your language does not use an abstract noun for the idea of **kingdom**, you could express the same idea in another way. Alternate translation: “the great city that rules over” or “the great city whose king rules over”
18:intro	j5qc				0	# Revelation 18 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with all or part of verses 1–8, 10, 16–17, and 19–24.\n\n## Translation issues in this chapter\n\n ### “in one hour”\n\nCharacters in the narrative use the expression “in one hour” in verses 10, 17, 19. In the ancient world, an “hour” was the shortest time span that people envisioned. In this context, the term does not mean a literal hour of sixty minutes. It means the shortest time imaginable. You may wish to translate this phrase with a comparable phrase in your language such as “in such a short time.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “woe, woe”\n\nIn verses 10, 16, and 19, kings and merchants repeat the word “woe” for emphasis. If it would not be natural in your language to repeat a word like that, you could express the emphasis in another way, for example, by using a different expression and including the word “very,” as the UST does.\n\n### “she,” “her”\n\nPeople in this culture conventionally referred to cities by using feminine pronouns. Accordingly, throughout this chapter, various speakers refer to the city of Babylon as “she” and “her.” Your language may use a different gender, so you might say “it” and “its” in your translation. You could also use a noun and say “that city.” (See: [[rc://*/ta/man/translate/writing-pronouns]])\n\n### “will not be see/heard/found anymore”\n\nIn verses 21, 22, and 23, an angel speaks a series of similar phrases describing what will not be “found” or “heard” or “seen” in Babylon “anymore.” The repetition of such phrases is a figure of speech for emphasis. The angel is emphasizing how thoroughly God will destroy Babylon. If possible, use similar statements in your own translation. You may also wish to make each of these verses a separate paragraph, as ULT does, or use formatting in some other way to highlight the repeated phrases. (See: [[rc://*/ta/man/translate/figs-litany]])
18:1	r195		rc://*/ta/man/translate/figs-activepassive	ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “his glory illuminated the earth”
18:2	a2f5		rc://*/ta/man/translate/figs-metaphor	ἔπεσεν, Βαβυλὼν ἡ μεγάλη	1	See how you translated the similar expression in [14:8](../14/08.md). Alternate translation: “Babylon the Great has been destroyed” or “God has destroyed Babylon the Great”
18:2	r466		rc://*/ta/man/translate/translate-textvariants	ἔπεσεν, Βαβυλὼν ἡ μεγάλη	1	Some ancient manuscripts read, **Babylon the Great has fallen**. ULT follows that reading. Other ancient manuscripts read, “Fallen, fallen is Babylon the Great.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
18:2	r196		rc://*/ta/man/translate/writing-pronouns	ἐγένετο	1	As the General Notes to this chapter discuss, the pronoun **she** refers to the city of Babylon. People in this culture conventionally referred to cities with feminine pronouns. Your language may use a different gender. You could also use a noun. Alternate translation: “it has become” or “that city has become”
18:2	r197		rc://*/ta/man/translate/figs-parallelism	κατοικητήριον δαιμονίων, καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου	1	These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. The angel is speaking in a Hebrew style of poetry, and Hebrew poetry was based on this kind of repetition. It would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if such repetition would not be natural in your language, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “an abode of demons, yes, a hold of every unclean spirit”
18:2	r198		rc://*/ta/man/translate/figs-hyperbole	φυλακὴ παντὸς πνεύματος ἀκαθάρτου , καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, καὶ μεμισημένου	1	The angel says **every** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “she has become overrun with unclean spirits and with unclean and detested birds”
18:2	r254		rc://*/ta/man/translate/figs-metaphor	φυλακὴ παντὸς πνεύματος ἀκαθάρτου , καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, καὶ μεμισημένου	1	The angel is speaking as if these spirits and birds were literally in a **hold**, that is, a prison or other place where they were watched or guarded and could not leave. He means that the spirits and birds are now able to linger in the ruins of Babylon. Your language may have terms for places where animals and birds stay. Alternate translation: “a den of every unclean spirit and a roost of every unclean and detested bird”
18:2	r199		rc://*/ta/man/translate/figs-doublet	ὀρνέου ἀκαθάρτου, καὶ μεμισημένου	1	The terms **unclean** and **detested** mean similar things. The angel is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “loathsome bird”
18:2	r200		rc://*/ta/man/translate/figs-explicit	ὀρνέου ἀκαθάρτου, καὶ μεμισημένου	1	The angel assumes that his listeners will understand that these birds are **unclean** and **detested** according to the law of Moses because they eat dead animals. You can say that explicitly in your translation if that would be helpful to your readers. Alternate translation: “unclean and detested bird that eats dead animals” or “loathsome bird that eats dead animals”
18:2	r201		rc://*/ta/man/translate/figs-activepassive	μεμισημένου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “detestable”
18:3	kpp1		rc://*/ta/man/translate/figs-metaphor	ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς, πέπτωκαν πάντα τὰ ἔθνη	1	See how you translated the similar expression in [17:2](../17/02.md). Here, as there, this statement is not intended literally even within the world of this vision. Alternate translation: “all the nations have indulged in idolatry and greed with her”
18:3	r202		rc://*/ta/man/translate/figs-hyperbole	πάντα τὰ ἔθνη	1	The angel says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “nations throughout the world”
18:3	kp3p		rc://*/ta/man/translate/figs-metaphor	οἱ βασιλεῖς τῆς γῆς μετ’ αὐτῆς ἐπόρνευσαν	1	See how you translated the similar expression in [17:2](../17/02.md). This statement too is not intended literally. Alternate translation: Alternate translation: “the kings of the earth have joined her in being idolatrous and greedy”
18:4	nz77		rc://*/ta/man/translate/figs-metonymy	ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν	1	John is referring to someone speaking by association with the **voice** that the person is using to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I heard someone speaking from heaven and saying”
18:5	r203		rc://*/ta/man/translate/figs-activepassive	ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. This could mean: (1) Alternate translation: “the heap of her sins is as high as heaven” (2) Alternate translation: “the heap of her sins is as high as the sky”
18:5	e32w		rc://*/ta/man/translate/figs-metaphor	ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ	1	The voice is speaking as if the **sins** of Babylon were literally in a very high pile. He means that Babylon has committed very many sins. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “she has committed very many sins”
18:5	u2yu		rc://*/ta/man/translate/figs-idiom	ἐμνημόνευσεν ὁ Θεὸς τὰ ἀδικήματα αὐτῆς	1	The voice is not suggesting that God had forgotten about Babylon but has now **remembered** the city’s **offenses**. The angel is using a common biblical expression that means that God has taken action with regard to a person or entity of which he was already aware, either to help or to punish. See how you translated the similar expression in [16:19](../16/19.md). Alternate translation: “God has punished her for her offenses”
18:6	r204			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”
18:7	r208		rc://*/ta/man/translate/figs-quotesinquotes	ἐν τῇ καρδίᾳ αὐτῆς λέγει, ὅτι κάθημαι βασίλισσα &  καὶ χήρα οὐκ εἰμί καὶ πένθος οὐ μὴ ἴδω	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “she says in her heart that she sits as a queen and that she is not a widow and that she will not see mourning at all”
18:7	yt32		rc://*/ta/man/translate/figs-metaphor	ἐν τῇ καρδίᾳ αὐτῆς λέγει	1	Here the **heart** figuratively represents the thoughts and motives. Alternate translation: “she thinks to herself”
18:7	r209		rc://*/ta/man/translate/figs-idiom	κάθημαι βασίλισσα	1	Here the word **sit** means “to be.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am a queen”
18:7	dy5k		rc://*/ta/man/translate/figs-metonymy	χήρα οὐκ εἰμί	1	Babylon is referring to not being dependent on anyone by association with the way that a **widow** in this culture likely would be dependent on others. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “I am not dependent on anyone”
18:7	eh5r		rc://*/ta/man/translate/figs-idiom	πένθος οὐ μὴ ἴδω	1	Here the word **see** means “to experience.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will not experience any mourning at all”
18:8	r210		rc://*/ta/man/translate/figs-idiom	ἐν μιᾷ ἡμέρᾳ	1	The voice is using the term **day** to mean a short time. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in just a short time”
18:8	tjd9		rc://*/ta/man/translate/figs-activepassive	ἐν πυρὶ κατακαυθήσεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “fire will consume her”
18:9	r211		rc://*/ta/man/translate/figs-quotemarks		1	Some versions continue the quotation of the voice from heaven that begins in verse 4 through to the end of this chapter. If a translation of the Bible exists in your region, you may wish to punctuate the quotation the way it does. If a translation of the Bible does not exist in your region, you may wish to punctuate the quotation the way ULT does and end it with verse 8.
18:9	wk13		rc://*/ta/man/translate/figs-metaphor	οἱ & πορνεύσαντες	1	Here as in [14:3](../14/03.md), committing sexual immorality is a symbolic image for worshiping idols.  If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the ones having worshiped idols”
18:9	r212		rc://*/ta/man/translate/figs-doublet	κλαύσονται καὶ κόψονται	1	The terms **weep** and **wail** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “will weep bitterly”
18:9	r213		rc://*/ta/man/translate/figs-metonymy	τὸν καπνὸν τῆς πυρώσεως αὐτῆς	1	John is referring to the fire that will burn Babylon by association with the **burning** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the smoke from the fire that is burning her”
18:10	j3ln		rc://*/ta/man/translate/figs-metonymy	διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς	1	John is referring to the fire that is burning up and tormenting Babylon by association with the **torment** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “because they are afraid of the fire that is tormenting her”
18:10	r467			οὐαὶ, οὐαί	1	As the General Notes to this chapter discuss, the speakers are repeating the word “woe” for emphasis. If it would not be natural in your language to repeat a word like that, you could express the emphasis in another way, for example, by using a different expression and including the word “very,” as the UST does.
18:10	r214		rc://*/ta/man/translate/figs-apostrophe	ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου	1	The kings are speaking directly to the city of Babylon even though they know that the city cannot hear them. They are doing this to show in a very strong way to the people who can hear them, their fellow kings, how they feel about what is happening to Babylon. If someone speaking your language would not do this, you could translate this as the merchants speaking to one another about Babylon rather than to Babylon. Alternate translation: “For in one hour her judgment has come”
18:10	r215		rc://*/ta/man/translate/figs-idiom	μιᾷ ὥρᾳ	1	As the General Notes to this chapter discuss, in the ancient world, an **hour** was the shortest time span that people envisioned. In contexts such as this one, the term does not mean a literal hour of sixty minutes. It means the shortest time imaginable. Alternate translation: “in such a short time”
18:10	r216		rc://*/ta/man/translate/figs-abstractnouns	ἦλθεν ἡ κρίσις σου	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “God has judged you”
18:11	r217		rc://*/ta/man/translate/figs-doublet	κλαίουσιν καὶ πενθοῦσιν	1	The terms **weep** and **mourn** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “weep bitterly”
18:12	krs3		rc://*/ta/man/translate/translate-unknown	λίθου τιμίου	1	See how you translated the term **precious stone** in [17:4](../17/04.md). Alternate translation: “gemstones”
18:12	xm9u		rc://*/ta/man/translate/translate-unknown	βυσσίνου, καὶ πορφύρας, καὶ σιρικοῦ, καὶ κοκκίνου	1	See how you translated **fine linen**, the term for an expensive cloth made from flax, in [15:6](../15/06.md); **purple cloth** is a dark red-blue cloth that was very expensive at this time; **silk** is a soft, strong cloth made from the fine string that silkworms make when they form their cocoons; **scarlet cloth** was an expensive red cloth. If some or all of these terms might be unfamiliar to your readers, you could use a general expression in your translation. Alternate translation: “many kinds of expensive cloth”
18:12	hir4		rc://*/ta/man/translate/figs-hyperbole	πᾶν ξύλον θύϊνον, καὶ πᾶν σκεῦος ἐλεφάντινον, καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου, καὶ χαλκοῦ, καὶ σιδήρου, καὶ μαρμάρου	1	John says **every** in these cases as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “many kinds of fragrant wood and many kinds of ivory vessels and many kinds of vessels made from precious wood and bronze and iron and marble”
18:12	r218		rc://*/ta/man/translate/translate-unknown	πᾶν ξύλον θύϊνον	1	The wood of the **citron** tree is desirable because it is fragrant. If your readers would not be familiar with **citron wood**, you could use a general expression. Alternate translation: “every fragrant wood”
18:12	r219		rc://*/ta/man/translate/figs-metonymy	πᾶν ξύλον θύϊνον	1	Since there is only one kind of **citron** tree, by **every citron wood**, John means by association many kinds of wood that are fragrant like citron wood. Alternate translation: “every fragrant wood”
18:12	yri7		rc://*/ta/man/translate/translate-unknown	σκεῦος ἐλεφάντινον	1	The word **ivory** describes a beautiful, hard, white material that people get from the tusks or teeth of very large animals such as elephants and walruses. Alternate translation: “beautiful containers made from tusks” or “containers made from valuable animal teeth”
18:12	b8xc		rc://*/ta/man/translate/translate-unknown	μαρμάρου	1	The word **marble** describes a beautiful, valuable stone that people use in buildings and to make statues, furniture, and many other things. If your readers might not be familiar with marble, you could use a general expression in your translation. Alternate translation: “beautiful stone”
18:13	z894		rc://*/ta/man/translate/figs-explicit	κιννάμωμον, καὶ ἄμωμον	1	Since **cinnamon** is one kind of **spice**, John means implicitly that cinnamon was one example of the spices that the merchants sold. You can indicate this your translation if that would be helpful to your readers. Alternate translation: “cinnamon and other spices”
18:13	gz3v		rc://*/ta/man/translate/translate-unknown	κιννάμωμον, καὶ ἄμωμον	1	The word **cinnamon** describes a fragrant spice that people make from the bark of a certain tree. If your readers would not be familiar with what cinnamon is, you could use a general term. Alternate translation: “spice from tree bark and other spices”
18:13	r220		rc://*/ta/man/translate/figs-explicit	θυμιάματα, καὶ μύρον, καὶ λίβανον	1	Since **myrrh** and **frankincense** are two kinds of **incense**, John means implicitly that these are two examples of the incense that the merchants sold. You can indicate this your translation if that would be helpful to your readers. Alternate translation: “myrrh and frankincense and other kinds of incense”
18:13	r221		rc://*/ta/man/translate/figs-doublet	σωμάτων, καὶ ψυχὰς ἀνθρώπων	1	In this context, the expressions **bodies** and **souls of men** mean the same thing. John is using the two terms together for emphasis. He is first stating how things look on the outside: The bodies of the slaves whom the merchants are trading appear to be just another physical cargo. But John is then stating the real truth: This traffic in slaves is a traffic in human souls. You could indicate this in your translation. Alternate translation: “slaves, that is, the souls of men”
18:13	r222		rc://*/ta/man/translate/figs-gendernotations	ψυχὰς ἀνθρώπων	1	Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “human souls”
18:14	r223		rc://*/ta/man/translate/figs-apostrophe	ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ἀπῆλθεν ἀπὸ σοῦ, καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπώλετο ἀπὸ σοῦ	1	As John relates this vision, here he addresses something that he knows cannot hear him, the city of Babylon in the vision, in order to show his readers in a strong way how he feels about it. If someone speaking your language would not do this, you could translate this as John speaking about Babylon rather than to Babylon. Alternate translation: “her autumn fruit, the desire of her soul, has gone away from her, and all the luxurious and the splendid has perished from her”
18:14	r224		rc://*/ta/man/translate/figs-possession	ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς	1	In this possessive form, **fruit** is the object of **desire** rather than the result of **desire**. That is, this does not mean fruit that the soul’s desire has borne, it means fruit that the soul desires to have. Alternate translation: “the autumn fruit that your soul desires to have”
18:14	a1aa		rc://*/ta/man/translate/figs-metonymy	ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ἀπῆλθεν	1	Here the term **soul** represents the whole person by association with the way that each person has a soul. Alternate translation: “the autumn fruit that you desired has gone away”
18:14	x3kl		rc://*/ta/man/translate/figs-metonymy	ἡ ὀπώρα	1	John is referring to ripe fruit by association with the way fruit ripens in the **autumn**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “ripe fruit”
18:14	r225		rc://*/ta/man/translate/figs-metaphor	ἡ ὀπώρα & ἀπῆλθεν	1	John is using **autumn fruit** to represent the rich pleasures that Babylon desired. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “rich pleasures … have gone away”
18:14	r226		rc://*/ta/man/translate/figs-parallelism	πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπώλετο ἀπὸ σοῦ, καὶ οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν	1	These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “all the luxurious and the splendid has perished from you forever”
18:14	r227		rc://*/ta/man/translate/figs-nominaladj	πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ	1	John is using the adjectives **luxurious** and **splendid** as nouns to mean certain kinds of goods. Your language may use adjectives in the same way. If not, you can translate this phrase with an equivalent one. Alternate translation: “all the luxurious and splendid goods” or “everything that is luxurious and splendid”
18:14	r228		rc://*/ta/man/translate/figs-doublet	πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ	1	The terms **luxurious** and **splendid** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “all the very luxurious goods”
18:14	p7f7		rc://*/ta/man/translate/figs-idiom	οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν	1	Here the expression **will not be found** means “will not be able to be found” or “will not be there.” Alternate translation: “they will not be there any longer”
18:14	z9rv		rc://*/ta/man/translate/figs-activepassive	αὐτὰ εὑρήσουσιν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one will find them”
18:15	s4iq		rc://*/ta/man/translate/figs-metonymy	διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς	1	See how you translated this same expression in [18:10](../18/10.md). Alternate translation: “because they are afraid of the fire that is tormenting her”
18:15	ii7v		rc://*/ta/man/translate/figs-doublet	κλαίοντες καὶ πενθοῦντες	1	The terms **weeping** and **mourning** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “weeping bitterly”
18:16	i7ip		rc://*/ta/man/translate/figs-metaphor	ἡ περιβεβλημένη βύσσινον, καὶ πορφυροῦν, καὶ κόκκινον, καὶ κεχρυσωμένη ἐν χρυσίῳ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίτῃ	1	The merchants are speaking as if the city of Babylon had literally been **dressed** in expensive clothing and **adorned** with jewels. They mean that the people of the city lived in luxury. Even if your language does not ordinarily use figures of speech, you may wish to preserve this figure of speech in your translation so that your readers can see how the merchants were speaking about Babylon. One way to do that would be to translate it as a simile, as UST does.
18:16	nji6		rc://*/ta/man/translate/figs-activepassive	ἡ περιβεβλημένη βύσσινον, καὶ πορφυροῦν, καὶ κόκκινον, καὶ κεχρυσωμένη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that dressed in fine linen and purple and scarlet and adorned herself”
18:16	i5uy		rc://*/ta/man/translate/translate-unknown	βύσσινον, καὶ πορφυροῦν, καὶ κόκκινον & χρυσίῳ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίτῃ	1	See how you translated each of these terms in [18:12](../18/12.md).
18:17	r229		rc://*/ta/man/translate/figs-activepassive	ἠρημώθη ὁ τοσοῦτος πλοῦτος	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has destroyed so much wealth”
18:17	r230		rc://*/ta/man/translate/translate-unknown	κυβερνήτης	1	The word **shipmaster** refers to a particular member of a ship’s crew. In this context, this could mean: (1) the captain of a ship. Alternate translation, as in UST: “ship captain” (2) the person who steers a ship. Alternate translation: “navigator”
18:17	ap3v		rc://*/ta/man/translate/figs-idiom	ὅσοι τὴν θάλασσαν ἐργάζονται	1	John is using this general expression to mean anyone else who, like the previous three kinds of people he mentions in this verse, earns a living from the sea in some way. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as many others as earn their living from the sea”
18:18	r231		rc://*/ta/man/translate/figs-metonymy	τὸν καπνὸν τῆς πυρώσεως αὐτῆς	1	See how you translated the same expression in [18:9](../18/09.md). Alternate translation: “the smoke from the fire that is burning her”
18:18	v7qe		rc://*/ta/man/translate/figs-rquestion	τίς ὁμοία τῇ πόλει τῇ μεγάλῃ?	1	The sea workers are using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Nothing is like the great city!”
18:18	r232		rc://*/ta/man/translate/figs-explicit	τίς	1	By **What**, the sea workers implicitly mean “What city.” You can say this explicitly in your translation if that would be helpful to your readers. Alternate translation: “What city” or, in an exclamation, “No other city”
18:19	r233		rc://*/ta/man/translate/translate-symaction	ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν	1	The sea workers **threw dust on their heads** as a symbolic action to show how distressed they were that Babylon had been destroyed. If this would not be clear to your readers, you can explain the significance of this action. Alternate translation: “they threw dust on their heads to show how distressed they were”
18:19	r234		rc://*/ta/man/translate/figs-doublet	κλαίοντες καὶ πενθοῦντες	1	The terms **weeping** and **mourning** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “weeping bitterly”
18:19	r235		rc://*/ta/man/translate/figs-explicitinfo	τὰ πλοῖα ἐν τῇ θαλάσσῃ	1	It might seem that the expression **ships in the sea** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “ships”
18:19	r236		rc://*/ta/man/translate/figs-activepassive	ἠρημώθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God has destroyed her”
18:20	r237		rc://*/ta/man/translate/figs-quotemarks	εὐφραίνου	1	The sea workers finish speaking at the end of verse 19. Someone else begins speaking here. It would be appropriate to show this in your translation by using whatever punctuation or convention your language uses to show the end of one quotation and the beginning of another.
18:20	r238		rc://*/ta/man/translate/figs-explicit	εὐφραίνου	1	In this verse, someone breaks into John’s narrative of his vision to speak directly to the audience in heaven and on earth. ULT puts the verse in parentheses to show this. There may be a comparable convention in your language that you can use in your translation. You can also state explicitly who is speaking, as UST does. That speaker could be: (1) the voice from heaven that spoke in [18:4–8](../18/04.md) or another voice from heaven. (2) Jesus, as in  [16:15](../16/15.md). (3) John himself.
18:20	r239		rc://*/ta/man/translate/figs-yousingular	εὐφραίνου	1	The implied “you” in the imperative **Rejoice** is singular here because this imperative addresses **heaven**. The pronoun **you** is plural because it addresses the **saints and apostles and prophets**. So use a singular imperative and a plural pronoun in your translation if your language marks that distinction.
18:20	r240		rc://*/ta/man/translate/figs-metonymy	οὐρανέ	1	The speaker is referring 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”
18:21	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”
18:22	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	da3h		rc://*/ta/man/translate/figs-apostrophe	ἐν σοὶ & ἐν σοὶ & ἐν σοὶ	1	The angel is speaking directly to the city of Babylon even though he knows that the city cannot hear him. He is doing this to show in a very strong way to the people who can hear them, probably “heaven” and the “saints and apostles and prophets” from verse 20, how he feels about what is happening to Babylon. If someone speaking your language would not do this, you could translate this as the angel speaking about Babylon rather than to Babylon. Alternate translation: “in her … in her … in her”
18:22	r246		rc://*/ta/man/translate/figs-activepassive	πᾶς τεχνίτης οὐ μὴ εὑρεθῇ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at all will find a craftsman”
18:22	cu19		rc://*/ta/man/translate/figs-idiom	πᾶς τεχνίτης οὐ & εὑρεθῇ	1	Here the expression **will not be found** means “will not be able to be found” or “will not be there.” Alternate translation: “no craftsman will be there”
18:22	r247		rc://*/ta/man/translate/figs-activepassive	φωνὴ μύλου οὐ μὴ ἀκουσθῇ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at will will hear the sound of a mill”
18:23	r248		rc://*/ta/man/translate/figs-apostrophe	ἐν σοὶ & ἐν σοὶ	1	As in verse 22, for emphasis the angel is speaking directly to the city of Babylon even though he knows that the city cannot hear him. If someone speaking your language would not do this, you could translate this as the angel speaking about Babylon rather than to Babylon. Alternate translation: “in her … in her”
18:23	d67i		rc://*/ta/man/translate/figs-activepassive	φωνὴ νυμφίου καὶ νύμφης οὐ μὴ ἀκουσθῇ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at all will hear the voice of a bridegroom and a bride”
18:23	r508		rc://*/ta/man/translate/figs-youdual	φωνὴ	1	Since the angel is referring to two people, it might be more natural in your language to use the plural form of **voice** or the dual form if your language marks that distinction. Alternate translation: “the voices”
18:23	j3iy		rc://*/ta/man/translate/figs-activepassive	ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you deceived all the nations by your sorcery”
18:23	r249		rc://*/ta/man/translate/figs-metaphor	ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη	1	The angel is speaking as if these Babylon had literally used **sorcery** to deceive the nations. He likely means that Babylon made living in excessive luxury seem attractive and acceptable. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you influenced all the nations to try to live in luxury”
18:23	r250		rc://*/ta/man/translate/figs-hyperbole	πάντα τὰ ἔθνη	1	The angel says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “nations throughout the world”
18:23	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	r252		rc://*/ta/man/translate/figs-explicit	ἐν αὐτῇ αἷμα & εὑρέθη προφητῶν	1	The implication is that this **blood** is evidence that Babylon is guilty of killing the **prophets and saints**. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “she was clearly guilty of killing prophets”
18:24	r253		rc://*/ta/man/translate/figs-hyperbole	πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς	1	This could mean: (1) that the angel is saying **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “of ones having been slain throughout the earth” (2) that the angel is using a passive verbal form (See: next note) to refer to all the other **ones**, besides **prophets** and **saints**, whom Babylon slew. Alternate translation: “of all the other ones she slew on the earth”
18:24	btz5		rc://*/ta/man/translate/figs-activepassive	πάντων τῶν ἐσφαγμένων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of all the ones she slew”
19:intro	h785				0	# Revelation 19 General Notes\n\n## Structure and formatting\n\n- Verses 1–4 conclude the topic of the destruction of Babylon.\n- Verses 5–10 introduce the topic of the wedding of the Lamb.\n- Verses 11–21 describe the destruction of the beast and the false prophet.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 1-8.\n\n## Special concepts in this chapter\n\n### Songs\n\nThe Book of Revelation often describes heaven as a place where people sing. They worship God with songs. This illustrates that heaven is a place where God is always worshiped. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Wedding celebration\n\nThe wedding celebration or feast is an important image in Scripture. Jewish culture often pictured paradise, or life with God after death, as a feast. Here, the wedding feast is for the Lamb, who is Jesus, and his bride, meaning all his people.\n\n## Translation issues in this chapter\n\n### “Hallelujah”\n\nThe word **Hallelujah** occurs in verses 1, 3, 4, and 6. This is a Hebrew word that John spells out using Greek letters so that his readers will know how it sounds. The word is a plural imperative that means, “Praise Yahweh!” In your translation, you could spell this word the way it sounds in your language, or you could translate its meaning by using a phrase such as, “Praise God.” (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### “us/our”\n\nIn verses 1, 5, and 6, speakers say “our,” and in verse 7 a speaker says “us.” In each case the speaker is referring to himself and to his addressees, so use the inclusive form of those words in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]])
19:1	r258		rc://*/ta/man/translate/figs-abstractnouns	ἡ σωτηρία, καὶ ἡ δόξα, καὶ ἡ δύναμις, τοῦ Θεοῦ ἡμῶν	1	If your language does not use abstract nouns for the ideas of **salvation**, **glory**, and **power**, you could express the same ideas in another way. Alternate translation: “Worship God as the one who saves us and who is glorious and powerful”
19:1	r259		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	As the General Notes to this chapter discuss, here and throughout the chapter it would be appropriate to use the inclusive form of **our** and “us” in your translation if your language marks that distinction.
19:2	r509		rc://*/ta/man/translate/figs-doublet	ἀληθιναὶ καὶ δίκαιαι	1	The terms **true** and **righteous** mean similar things. John may be using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely righteous”
19:2	d9j7		rc://*/ta/man/translate/figs-metonymy	τὸ αἷμα	1	John is referring to the death of God’s **servants** by association with the **blood* that they shed when they were killed. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the death”
19:2	cj3t		rc://*/ta/man/translate/figs-synecdoche	τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς	1	John is using one part of the **great prostitute**, her **hand**, to represent all of her in the act of killing or shedding the **blood** of God’s **servants**. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “of his servants, whom she killed”
19:3	r510		rc://*/ta/man/translate/figs-nominaladj	δεύτερον	1	John is using the adjective **second** as a noun to mean a certain time. ULT adds the word **time** to show that.  Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “again”
19:3	zy6e		rc://*/ta/man/translate/figs-metonymy	ὁ καπνὸς αὐτῆς	1	See how you translated the similar expression in [18:9](../18/09.md). Alternate translation: “the smoke from the fire that is burning her”
19:3	r511		rc://*/ta/man/translate/figs-idiom	εἰς τοὺς αἰῶνας τῶν αἰώνων	1	This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
19:4	r512		rc://*/ta/man/translate/translate-symaction	ἔπεσαν & καὶ προσεκύνησαν τῷ Θεῷ	1	Be sure that it is clear in your translation that the **elders** and **living creatures** did not fall down accidentally. Rather, bowing or lying down in front of God was a sign of humility and respect. Alternate translation: “bowed down in front of God to worship him”
19:5	r480		rc://*/ta/man/translate/figs-123person	πάντες οἱ δοῦλοι αὐτοῦ, καὶ οἱ φοβούμενοι αὐτόν	1	The voice is actually not speaking in the third person about the people whom he wants to **Praise … God**. The voice is using a vocative form. However, if your language does not have a vocative form and it might appear as if the voice is using the third person for people whom he is addressing, you could use the second person in your translation. Alternate translation: “you his servants and you who fear him”
19:5	cck3		rc://*/ta/man/translate/figs-idiom	οἱ φοβούμενοι αὐτόν	1	In this context, the word **fearing** does not mean to be afraid but to show respect and reverence. Alternate translation: “the ones who revere him” or “you who revere him”
19:5	r481		rc://*/ta/man/translate/figs-metaphor	οἱ μικροὶ καὶ οἱ μεγάλοι	1	The voice is speaking as if unimportant people were literally **small** and as if important people were literally large or **great**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the unimportant and the important”
19:5	rr23		rc://*/ta/man/translate/figs-nominaladj	οἱ μικροὶ καὶ οἱ μεγάλοι	1	The voice is using the adjectives **small** and **great** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “both unimportant people and important people”
19:5	qdb3		rc://*/ta/man/translate/figs-merism	οἱ μικροὶ καὶ οἱ μεγάλοι	1	The voice is using two extremes of people, **small** and **great**, to mean them and everyone in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “whatever your status”
19:6	kq7n		rc://*/ta/man/translate/figs-simile	ὡς φωνὴν ὄχλου πολλοῦ, καὶ ὡς φωνὴν ὑδάτων πολλῶν, καὶ ὡς φωνὴν βροντῶν ἰσχυρῶν	1	The point of this comparison is that the **sound** was very loud. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “a sound that was very loud, like the sound of a great crowd or many waters or powerful thunder”
19:6	r482		rc://*/ta/man/translate/figs-idiom	ὑδάτων πολλῶν	1	By **many waters**, John could mean a loud waterfall or raging floodwaters. See how you translated the similar expression in [1:15](../01/15.md). Alternate translation: “of a waterfall” or “of raging floodwaters”
19:6	r483		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	The person speaking here is likely continuing to address those who serve and fear God. So by **our**, the speaker means himself and them, so use the inclusive form of that word in your translation if your language marks that distinction.
19:7	r484		rc://*/ta/man/translate/figs-doublet	χαίρωμεν καὶ ἀγαλλιῶμεν	1	The terms **rejoice** and **exult** mean similar things. The sound is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Let us rejoice greatly”
19:7	m5av		rc://*/ta/man/translate/figs-idiom	δῶμεν τὴν δόξαν αὐτῷ	1	The expression **give glory to him** does not mean that God lacks glory in any way or that people have glory that they can give to God. It means to honor God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “honor him”
19:7	j6d7		rc://*/ta/man/translate/figs-idiom	ἦλθεν ὁ γάμος τοῦ Ἀρνίου	1	If you would not speak in your language of an event as if it **has come**, you could express this in the way that is most natural in your language. Alternate translation: “it is time for the wedding of the Lamb”
19:8	oz7x		rc://*/ta/man/translate/figs-activepassive	ἐδόθη αὐτῇ ἵνα περιβάληται	1	If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who has done the action, the context suggests that it was God. Alternate translation: “God has granted to her that she might dress”
19:8	r485		rc://*/ta/man/translate/writing-background	τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν	1	Here John provides some background information about the symbolism in his vision in order to help his readers understand what he is describing. ULT shows that this is background information by putting it in parentheses. This information is helpful for understanding the symbolic significance of **fine linen** and for understanding the symbolism of the book generally. See what you did with the similar background information in [1:20](../01/20.md). Alternate translation: “The bride in my vision dressed in fine linen because that bright, clean fabric symbolically represents the righteous acts of the saints”
19:9	ayc4		rc://*/ta/man/translate/writing-pronouns	λέγει	1	The pronoun **he** probably refers to the same angel who began to speak to John in [17:1](../17/01.md). It may be helpful to clarify this for your readers. Alternate translation: “The angel who told me he would show me the judgment of the great prostitute said”
19:9	r486		rc://*/ta/man/translate/figs-quotesinquotes	γράψον, μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ Ἀρνίου κεκλημένοι	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Write that the ones having been invited to the wedding supper of the Lamb are blessed”
19:9	l72p		rc://*/ta/man/translate/figs-activepassive	οἱ & κεκλημένοι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “the ones whom God has called”
19:9	r487		rc://*/ta/man/translate/figs-metonymy	οὗτοι οἱ λόγοι ἀληθινοὶ εἰσιν τοῦ Θεοῦ	1	The angel is using the term **words** to mean the saying that he told John to **Write** by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This is something that God has truly said”
19:10	uq6h		rc://*/ta/man/translate/translate-symaction	ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ	1	Be sure that it is clear in your translation that John did not fall down accidentally. Rather, bowing or lying down in front of this angel was a sign of humility and respect. Alternate translation: “bowed down at his feet” or “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”
19:11	m1qn		rc://*/ta/man/translate/figs-metonymy	εἶδον τὸν οὐρανὸν ἠνεῳγμένον	1	When John says that **heaven** had been opened, he likely means by association that in his vision, God created some opening that allowed him to see into heaven. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “God allowed me to look into heaven”
19:11	r492		rc://*/ta/man/translate/figs-activepassive	τὸν οὐρανὸν ἠνεῳγμένον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “that God had opened heaven”
19:11	r493		rc://*/ta/man/translate/figs-activepassive	ὁ καθήμενος ἐπ’ αὐτὸν, Πιστὸς καλούμενος καὶ Ἀληθινός	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom people call Faithful and True riding on it”
19:11	r494		rc://*/ta/man/translate/translate-names	ὁ καθήμενος ἐπ’ αὐτὸν, Πιστὸς καλούμενος καὶ Ἀληθινός	1	This could mean: (1) that **Faithful** and **True** are two names by which people call Jesus. Alternate translation: “the one riding on it, two of whose names are Faithful and True” (2) that “faithful” and “true” are two qualities that people ascribe to Jesus. Alternate translation: “the one riding on it, whom people acknowledge to be faithful and true”
19:11	r495		rc://*/ta/man/translate/figs-doublet	Πιστὸς & καὶ Ἀληθινός	1	The terms **Faithful** and **True** mean similar things. John is mentioning the two names together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Supremely Faithful” or “Entirely True”
19:11	lp9a		rc://*/ta/man/translate/figs-abstractnouns	ἐν δικαιοσύνῃ	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “righteously”
19:12	p9ak		rc://*/ta/man/translate/figs-metaphor	οἱ δὲ ὀφθαλμοὶ αὐτοῦ φλὸξ πυρός	1	John is speaking as if the **eyes** of the one riding on the white horse were actually a **flame of fire**. This is something that could be taken literally within the world of the vision, but it is more likely that John means this as a comparison, as in [1:14](../01/14.md) and [2:18](../02/18.md). In that case, the point of the comparison would be that Jesus has eyes that are so bright and lively that they resemble a burning flame. See how you translated this earlier in the book. Alternate translation: “whose eyes also glow like a flame of fire”
19:12	r496		rc://*/ta/man/translate/figs-explicitinfo	φλὸξ πυρός	1	It might seem that the expression **a flame of fire** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “flames”
19:12	yhr7		rc://*/ta/man/translate/figs-activepassive	γεγραμμένον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “in writing”
19:12	kk9x		rc://*/ta/man/translate/grammar-connect-exceptions	ὃ οὐδεὶς οἶδεν, εἰ μὴ αὐτός	1	If it would appear in your language that John was contradicting himself by saying that **no one** knows this **name** and then saying that someone does know this name, you could reword this to avoid using an exception clause. Alternate translation: “that only he knows”
19:12	r497		rc://*/ta/man/translate/figs-metonymy	ὃ οὐδεὶς οἶδεν, εἰ μὴ αὐτός	1	It may be helpful to begin a new sentence here. This could mean: (1) that no one except Jesus **knows** the meaning of the **name**. Alternate translation: “Only he knows the meaning of that name” (2) that no one except Jesus **knows** what the **name** is. Alternate translation: “Only he knows what that name is”
19:13	vny3		rc://*/ta/man/translate/figs-activepassive	περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι	1	If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “wearing a robe that he had dipped in blood”
19:13	r498		rc://*/ta/man/translate/figs-explicitinfo	κέκληται τὸ ὄνομα αὐτοῦ	1	It might seem that the expression **his name is called** contains extra information that would be unnatural to express in your language. If so, you can 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	uq4z		rc://*/ta/man/translate/figs-metonymy	ἐν ῥάβδῳ σιδηρᾷ	1	See how you translated the similar phrase in [2:27](../02/27.md) and [12:5](../12/05.md). Alternate translation: “with great strength” or “with irresistible power”
19:15	nb4y		rc://*/ta/man/translate/figs-metonymy	αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου	1	John is referring to the grapes in the winepress by association with the **winepress** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “he tramples the grapes in the winepress to make the wine”
19:15	r500		rc://*/ta/man/translate/figs-doublet	τοῦ θυμοῦ τῆς ὀργῆς	1	The terms **wrath** and **fury** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “of the great wrath”
19:16	a61a		rc://*/ta/man/translate/figs-activepassive	ἔχει & ὄνομα γεγραμμένον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he has written a name”
19:16	r501		rc://*/ta/man/translate/figs-hendiadys	ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ	1	This phrase expresses a single idea by using two phrases connected with **and**. The phrase **on his thigh** tells where **on his robe** this name is written. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “on his robe at his thigh”
19:17	r502		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ ἡλίῳ	1	John is referring to the light of the sun by association with **the sun** itself. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “in bright sunlight”
19:17	r503		rc://*/ta/man/translate/figs-activepassive	συνάχθητε	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gather together”
19:18	r504		rc://*/ta/man/translate/translate-unknown	χιλιάρχων	1	The word **chiliarchs** describes officers in the Roman army who were in charge of groups of 1,000 soldiers. Alternate translation: “commanders”
19:18	r260		rc://*/ta/man/translate/figs-nominaladj	ἰσχυρῶν & ἐλευθέρων & μικρῶν & μεγάλων	1	John is using these adjectives as nouns to mean a certain kinds of persons. Your language may use adjectives in the same way. (All of these adjectives are plural.) If not, you can translate these words with equivalent phrases. Alternate translation: “of mighty people … of free people … of small people … of great people”
19:18	khs9		rc://*/ta/man/translate/figs-merism	πάντων, ἐλευθέρων τε καὶ δούλων, καὶ μικρῶν καὶ μεγάλων	1	John is using two extremes of status, whether people are **free** or **slaves**, to mean people across the entire range of status. John is using two extremes of importance, whether people are **small** or **great**, to mean people across the entire range of importance. If it would be helpful in your language, you could use equivalent expressions or plain language. Alternate translation: “of all people, no matter what their status and no matter what their importance”
19:18	r261		rc://*/ta/man/translate/figs-parallelism	πάντων, ἐλευθέρων τε καὶ δούλων, καὶ μικρῶν καὶ μεγάλων	1	These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “of people of every different kind”
19:18	r262		rc://*/ta/man/translate/figs-metaphor	μικρῶν καὶ μεγάλων	1	John is speaking as if unimportant people were literally **small** and as if important people were literally large or **great**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “of the unimportant and of the important” or “of unimportant people and of important people”
19:19	r263		rc://*/ta/man/translate/figs-activepassive	εἶδον τὸ θηρίον, καὶ τοὺς βασιλεῖς τῆς γῆς, καὶ τὰ στρατεύματα αὐτῶν, συνηγμένα	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “I saw that the beast and the kings of the earth and their armies had gathered”
19:20	q83v		rc://*/ta/man/translate/figs-activepassive	ἐπιάσθη τὸ θηρίον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the army of the one sitting on the horse captured the beast”
19:20	r264		rc://*/ta/man/translate/figs-metaphor	ἐνώπιον αὐτοῦ	1	Here the word **before** means “in front of” or “in the presence of” another person. Alternate translation: “in his presence”
19:20	ht8g		rc://*/ta/man/translate/figs-activepassive	ἐβλήθησαν οἱ δύο	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one riding on the horse threw the two”
19:20	r265		rc://*/ta/man/translate/figs-nominaladj	οἱ δύο	1	John is using the adjective **two** as a noun to mean two particular people. Your language may use adjectives in the same way. If not, you can 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]])
20:2	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	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	tut2		rc://*/ta/man/translate/figs-parallelism	διὰ τὴν μαρτυρίαν Ἰησοῦ, καὶ διὰ τὸν λόγον τοῦ Θεοῦ	1	These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “for proclaiming the message from God about Jesus”
20:4	r275		rc://*/ta/man/translate/figs-possession	τὴν μαρτυρίαν Ἰησοῦ	1	In this possessive form, **Jesus** is the object rather than the subject of **testimony**. That is, this does not mean testimony that Jesus gives, it means testimony that people give about their faith in Jesus. Alternate translation: “testifying to Jesus”
20:4	xz5l		rc://*/ta/man/translate/figs-metonymy	τὸν λόγον τοῦ Θεοῦ	1	John is using the term **word** to mean the message that these believers had shared by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “sharing the message from God”
20:4	r276			ἐπὶ τὸ μέτωπον, καὶ ἐπὶ τὴν χεῖρα αὐτῶν	1	Since John is referring to a group of people, it might be more natural in your language to use the plural forms of **forehead** and **hand**. 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	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 can 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	r279		rc://*/ta/man/translate/translate-ordinal	ἡ ἀνάστασις ἡ πρώτη	1	If your language does not use ordinal numbers, you can 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	v4z3		rc://*/ta/man/translate/translate-ordinal	ὁ δεύτερος θάνατος	1	If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “death number two”
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”
20:8	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.
20:8	r285		rc://*/ta/man/translate/figs-metaphor	τὸν Γὼγ καὶ Μαγώγ	1	John is using the ruler named **Gog** and his land of **Magog** symbolically to represent the **nations** whom the devil will deceive. He means that these nations will form a great army together and attack the people of God, just as Ezekiel described Gog gathering a great coalition of peoples against Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “forming a great coalition of peoples”
20:8	r286		rc://*/ta/man/translate/figs-explicitinfo	ὧν ὁ ἀριθμὸς αὐτῶν	1	It might seem that the expression **of whom their number** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “whose number”
20:8	g429		rc://*/ta/man/translate/figs-simile	ὡς ἡ ἄμμος τῆς θαλάσσης.	1	The point of this comparison is that the **number** of soldiers in this army will be very large, just as the number of grains of **sand** on the shore of the **sea** is very large. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “will be very large, like the number of grains of sand on the seashore”
20:9	r287		rc://*/ta/man/translate/figs-activepassive	τὴν πόλιν τὴν ἠγαπημένην	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation, as in UST: “the city that God loves”
20:9	f4t7		rc://*/ta/man/translate/figs-explicit	τὴν πόλιν τὴν ἠγαπημένην	1	John assumes that his readers will understand that by **the beloved city** he means Jerusalem. You can use that name in your translation if that would be helpful to your readers. Alternate translation: “the city of Jerusalem”
20:9	jhq8		rc://*/ta/man/translate/figs-personification	κατέβη πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν αὐτούς	1	John is speaking of this **fire** as if it were a living thing that **came down from heaven** and **devoured** this army by itself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God sent fire down from heaven and it devoured them”
20:9	r288		rc://*/ta/man/translate/figs-metaphor	κατέφαγεν αὐτούς	1	John is speaking as if this **fire** literally **devoured** or ate up the nations that attacked the **saints**. He means that the fire destroyed them completely. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “destroyed them completely”
20:10	pif3		rc://*/ta/man/translate/figs-activepassive	ὁ διάβολος, ὁ πλανῶν αὐτοὺς, ἐβλήθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God threw the devil deceiving them”
20:10	r289		rc://*/ta/man/translate/figs-hendiadys	τοῦ πυρὸς καὶ θείου	1	This phrase expresses a single idea by using two words connected with **and**. The word **fire** describes the state of the **sulfur**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “of fiery sulfur”
20:10	r290		rc://*/ta/man/translate/writing-pronouns	αὐτοὺς	1	The pronoun **them** refers to the nations whom **the devil** deceived. It may be helpful to clarify this for your readers. Alternate translation: “the nations”
20:10	t5h2		rc://*/ta/man/translate/figs-activepassive	βασανισθήσονται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, the context suggests that it will be God. Alternate translation: “God will torment them”
20:10	r291		rc://*/ta/man/translate/figs-merism	ἡμέρας καὶ νυκτὸς	1	John is using the two parts of a full day, **day** and **night**, to mean all the time. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “all the time”
20:10	r292		rc://*/ta/man/translate/figs-idiom	εἰς τοὺς αἰῶνας τῶν αἰώνων	1	This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
20:11	r293		rc://*/ta/man/translate/figs-metonymy	οὗ ἀπὸ τοῦ προσώπου	1	Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “from whose presence”
20:11	r294		rc://*/ta/man/translate/figs-parallelism	ἔφυγεν ἡ γῆ καὶ ὁ οὐρανός, καὶ τόπος οὐχ εὑρέθη αὐτοῖς	1	These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “earth and heaven vanished entirely”
20:11	pm1z		rc://*/ta/man/translate/figs-personification	ἔφυγεν ἡ γῆ καὶ ὁ οὐρανός	1	John is speaking of **earth and heaven** as if they were living things that **fled**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “earth and heaven disappeared”
20:11	slhm		rc://*/ta/man/translate/figs-activepassive	τόπος οὐχ εὑρέθη αὐτοῖς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one found a place for them”
20:11	r295		rc://*/ta/man/translate/figs-idiom	τόπος οὐχ εὑρέθη αὐτοῖς	1	This expression means “no place could be found for them” or “they were no longer there.” Alternate translation: “they were no longer there”
20:12	r296		rc://*/ta/man/translate/figs-nominaladj	τοὺς νεκρούς & οἱ νεκροὶ	1	John is using the adjective **dead** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the people who had died … the people who had died”
20:12	r297		rc://*/ta/man/translate/figs-metaphor	καὶ μεγάλους καὶ τοὺς μικρούς	1	The voice is speaking as if important people were literally large or **great** and as if unimportant people were literally **small**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “both the important and the unimportant”
20:12	r298		rc://*/ta/man/translate/figs-nominaladj	καὶ μεγάλους καὶ τοὺς μικρούς	1	The voice is using the adjectives **great** and **small** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “both important people and unimportant people”
20:12	r299		rc://*/ta/man/translate/figs-merism	καὶ μεγάλους καὶ τοὺς μικρούς	1	The voice is using two kinds of people, **great** and **small**, to mean all kinds of people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “people of every status”
20:12	gap2		rc://*/ta/man/translate/figs-activepassive	βιβλία ἠνοίχθησαν; καὶ ἄλλο βιβλίον ἠνεῴχθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God opened books, and God opened another book”
20:12	lt7k		rc://*/ta/man/translate/figs-activepassive	ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God judged the dead from the things he had written in the books”
20:12	r300		rc://*/ta/man/translate/figs-nominaladj	τοὺς 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 can 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	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 can translate this word with an equivalent phrase. Alternate translation: “the people who had died who were in it … the people who had died who were in them”
20:13	r302		rc://*/ta/man/translate/figs-doublet	ὁ θάνατος καὶ ὁ ᾍδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς	1	In this context, **Death** and **Hades** are two names for the same place. John is using the names together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the underworld gave up every single person who had died who was in it” or “not a single person who had died who was in the underworld was able to hide there”
20:13	bg4u		rc://*/ta/man/translate/figs-activepassive	ἐκρίθησαν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God judged them”
20:14	lw6b		rc://*/ta/man/translate/figs-activepassive	ὁ θάνατος καὶ ὁ ᾍδης ἐβλήθησαν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God threw Death and Hades”
20:14	r303		rc://*/ta/man/translate/figs-doublet	ὁ θάνατος καὶ ὁ ᾍδης ἐβλήθησαν	1	In this context, **Death** and **Hades** are two names for the same place. John is using the names together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the entire underworld was thrown” or “God threw the entire underworld”
20:14	qv55		rc://*/ta/man/translate/translate-ordinal	ὁ θάνατος ὁ δεύτερός	1	If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “death number two”
20:15	c9pb		rc://*/ta/man/translate/figs-activepassive	καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη	1	If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that in each case it was God. Alternate translation: “if God did not find that he had written someone in the Book of Life, he threw him”
20:15	r304		rc://*/ta/man/translate/figs-metonymy	τις	1	John is using the term **anyone** by association to mean “anyone’s name.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “anyone’s name” or “someone’s name”
21:intro	pai8				0	# Revelation 21 General Notes\n\n## Structure and formatting\n\nThis chapter gives a detailed picture of the new Jerusalem.\n\n## Special concepts in this chapter\n\n### Second death\n\nDeath is a type of separation. The first death is physically dying, when the soul is separated from the body. The second death is being eternally separated from God. (See: [[rc://*/tw/dict/bible/other/death]] and [[rc://*/tw/dict/bible/kt/soul]] and [[rc://*/tw/dict/bible/kt/eternity]])\n\n## Important figures of speech in this chapter\n\n### Book of Life\n\nThis is a metaphor for eternal life. Those possessing eternal life are said to have their names written in this Book of Life. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### New heaven and new earth\n\nIt is unclear whether this is an entirely new heaven and earth or something remade out of the present heaven and earth. The same is also true of the new Jerusalem. It is possible that this will affect translation in some languages.\n\n### “her”\n\nPeople in this culture conventionally referred to cities by using feminine pronouns. John says “her” throughout his description of the new Jerusalem in order to mean that city. Your language may use a different gender, for example, you might say “it” and “its” instead of “her.” You could also use a noun and say “that city.” (See: [[rc://*/ta/man/translate/writing-pronouns]])\n\n### “every precious stone”\n\nIn verses 19 and 20, John lists the precious stones that were the foundations of the city. In some cases, it is not certain exactly which precious stones these names describe. When the reference of a name is uncertain, ULT spells out the name using English letters. If your readers would not be familiar with some of the precious stones listed here, or if you are not certain what stone a name describes, in your translation you can spell the names the way they sound in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]])
21:1	r305		rc://*/ta/man/translate/translate-ordinal	ὁ & πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ	1	If your language does not use ordinal numbers, you can 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	r309		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀνθρώπων	1	Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people”
21:3	r468		rc://*/ta/man/translate/translate-textvariants	αὐτὸς ὁ Θεὸς ἔσται μετ’ αὐτῶν	1	Some ancient manuscripts read, **God himself will be with them**. ULT follows that reading. Other ancient manuscripts add “as their God.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
21:4	w39g		rc://*/ta/man/translate/figs-synecdoche	ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν	1	By using one thing that a person might do to console another person, John is representing all that someone might do to console someone else. If it would be helpful in your language, you could name something that someone might do similarly in your culture, or you could state the meaning plainly. Alternate translation: “God will console them”
21:4	r310		rc://*/ta/man/translate/figs-ellipsis	ὁ θάνατος οὐκ ἔσται ἔτι, οὔτε πένθος, οὔτε κραυγὴ, οὔτε πόνος	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “death will not be any longer, and grieving will not be any longer, and crying will not be any longer, and pain will not be any longer”
21:4	r311		rc://*/ta/man/translate/figs-nominaladj	τὰ πρῶτα	1	John is using the adjective **first** as a noun to mean a certain kind of thing. ULT adds the word **things** to show that.  Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the things that existed first”
21:4	r312		rc://*/ta/man/translate/translate-ordinal	τὰ πρῶτα	1	If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “the former things”
21:4	r313		rc://*/ta/man/translate/figs-personification	ἀπῆλθαν	1	John is speaking of **the first things** as if they were living things that **have gone away** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “no longer exist”
21:5	rq2q		rc://*/ta/man/translate/figs-metonymy	οὗτοι οἱ λόγοι & εἰσιν	1	God is using the term **word** to mean the statement that he has just made by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have just said is”
21:5	r314		rc://*/ta/man/translate/figs-doublet	πιστοὶ καὶ ἀληθινοί 	1	The terms **trustworthy** and **true** mean similar things. God on the throne is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely trustworthy”
21:6	dq8n		rc://*/ta/man/translate/figs-parallelism	τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος	1	These two phrases mean similar things. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “the very beginning and the very end”
21:6	mfc7		rc://*/ta/man/translate/figs-merism	τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος	1	God is using two pairs of extremes, the **Alpha** and the **Omega** and the **beginning** and the **end**, to mean those extremes and everything in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the one who began everything and who will finish everything”
21:6	li7s		rc://*/ta/man/translate/figs-metaphor	τὸ Ἄλφα καὶ τὸ Ὦ	1	God is speaking as if 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	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 can 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 can use a cardinal number here or an equivalent expression. Alternate translation: “death number two”
21:9	cf2m		rc://*/ta/man/translate/figs-metaphor	τὴν νύμφην, τὴν γυναῖκα τοῦ Ἀρνίου	1	The angel is speaking as if the new Jerusalem were literally a **bride** who was going to marry the **Lamb**. He means that God’s people will now be united forever with Jesus their Savior. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how the people of God will be united forever with Jesus”
21:10	czp2		rc://*/ta/man/translate/figs-idiom	ἀπήνεγκέν με ἐν Πνεύματι ἐπὶ ὄρος μέγα καὶ ὑψηλόν	1	See how you translated the expression **in the Spirit** in [1:10](../01/10.md) and [4:2](../04/02.md). Alternate translation: “as he carried me away to a great and high mountain, the Holy Spirit inspired me so that I could receive further revelation”
21:10	r319		rc://*/ta/man/translate/figs-doublet	μέγα καὶ ὑψηλόν	1	The terms **great** and **high** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation, as in UST: “very high”
21:11	r320		rc://*/ta/man/translate/figs-simile	ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ	1	The point of this comparison is that the **brilliance** or luster of the city was bright and beautiful. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “its brilliance was bright and beautiful like that of a most precious stone”
21:11	xvg6		rc://*/ta/man/translate/figs-parallelism	ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι	1	These two phrases mean the same thing. The first is a general statement and the second is a specific example. John is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “like a very precious jasper stone”
21:11	vvq1		rc://*/ta/man/translate/translate-unknown	ἰάσπιδι κρυσταλλίζοντι	1	See how you translated the word **jasper** in [4:3](../04/03.md) and the word **crystal** in [4:6](../04/06.md).
21:12	r321		rc://*/ta/man/translate/figs-doublet	ἔχουσα τεῖχος μέγα καὶ ὑψηλόν	1	The terms **great** and **high** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. It may be helpful to begin a new sentence here. Alternate translation: “The city had a very high wall”
21:12	r322		rc://*/ta/man/translate/figs-ellipsis	ὀνόματα ἐπιγεγραμμένα, ἅ ἐστιν τῶν δώδεκα φυλῶν	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “names having been written on the gates that are the names of the 12 tribes”
21:12	qgh3		rc://*/ta/man/translate/figs-activepassive	ὀνόματα ἐπιγεγραμμένα	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “names that God had written”
21:12	r323		rc://*/ta/man/translate/figs-metaphor	υἱῶν Ἰσραήλ	1	Here, **sons** figuratively means “descendants.” John is identifying the Israelites as descendants of their ancestor Israel (who was also known as Jacob). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of the people of Israel”
21:15	r324		rc://*/ta/man/translate/writing-pronouns	τοὺς πυλῶνας αὐτῆς, καὶ τὸ τεῖχος αὐτῆς	1	As the General Notes to this chapter discuss, people in this culture conventionally referred to cities by using feminine pronouns. Your language may use a different gender. You could also use a noun and say “that city.” Alternate translation: “its gates and its wall” or “the gates and wall of that city”
21:16	fs8z		rc://*/ta/man/translate/translate-bdistance	σταδίων δώδεκα χιλιάδων	1	The word **stadia** is the plural form of “stadium,” which was a distance of about 185 meters. If it would be helpful in your language, you could give the equivalent in modern measurements. However, you might also wish to retain the ancient measurement, since there may be some symbolic significance to the number 12,000. Alternate translation: “about 2,200 kilometers” or “about 1,300 miles”
21:17	r325		rc://*/ta/man/translate/figs-ellipsis	ἐμέτρησεν τὸ τεῖχος αὐτῆς, ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “he measured her wall and found it to be 144 cubits”
21:17	r326		rc://*/ta/man/translate/figs-explicit	ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν	1	This could be the measurement: (1) of the height of the wall. Alternate translation: “144 cubits high” (2) of the thickness of the wall. Alternate translation: “144 cubits thick”
21:17	eut1		rc://*/ta/man/translate/translate-bdistance	ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν	1	A **cubit** was the measurement of the distance from a person’s elbow to his longest fingertip, typically about half a meter or about 18 inches. If it would be helpful in your language, you could give the equivalent in modern measurements. However, you might also wish to retain the ancient measurement, since there may be some symbolic significance to the number 144. Alternate translation: “about 70 meters” or “about 200 feet”
21:17	r327		rc://*/ta/man/translate/figs-explicit	μέτρον ἀνθρώπου ὅ ἐστιν ἀγγέλου	1	Since a **cubit** was the distance from an elbow to a fingertip, John needs to specify from what size person the angel determined this measurement. This could mean: (1) that the angel appeared to John in human form and so the distance from his elbow to his fingertip was the same as that of a human. It may be helpful to begin a new sentence here.  Alternate translation: “The angel appeared in human form, and so he used an ordinary human cubit to measure” (2) that the angel may have been a giant compared with humans, but the angel still used a human-sized cubit. Alternate translation: “The angel used the cubit measure that people ordinarily use”
21:18	n3hu		rc://*/ta/man/translate/figs-simile	χρυσίον καθαρὸν, ὅμοιον ὑάλῳ καθαρῷ	1	The point of this comparison is that the **gold** from which the city was made was clear and bright, just as **pure glass** has no imperfections that keep it from reflecting light or letting light through. Alternate translation: “is gold that is as clear and bright as pure glass”
21:19	ick5		rc://*/ta/man/translate/figs-activepassive	οἱ θεμέλιοι τοῦ τείχους τῆς πόλεως & κεκοσμημένοι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “God had adorned the foundations of the wall of the city”
21:19	r328		rc://*/ta/man/translate/figs-hyperbole	παντὶ λίθῳ τιμίῳ	1	John says **every** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “with many different precious stones”
21:19	r329		rc://*/ta/man/translate/figs-ellipsis	ὁ δεύτερος σάπφειρος, ὁ τρίτος χαλκηδών, ὁ τέταρτος σμάραγδος	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “the second foundation was sapphire, the third foundation was chalcedony, the fourth foundation was emerald”
21:19	r330		rc://*/ta/man/translate/translate-ordinal	ὁ θεμέλιος ὁ πρῶτος ἴασπις, ὁ δεύτερος σάπφειρος, ὁ τρίτος χαλκηδών, ὁ τέταρτος σμάραγδος	1	If your language does not use ordinal numbers, you can use cardinal numbers here or equivalent expressions. Alternate translation: “Foundation number one was jasper, foundation number two was sapphire, foundation number three was chalcedony, foundation number four was emerald”
21:19	ke4b		rc://*/ta/man/translate/translate-transliterate	ἴασπις & σάπφειρος & χαλκηδών & σμάραγδος	1	As the General Notes to this chapter discuss, in some cases it is not certain what precious stones the names in this verse and the next verse describe. When the reference of a name is uncertain, ULT spells out the name using English letters. If your readers would not be familiar with some of the precious stones listed here, in your translation you can spell their names the way they sound in your language.
21:20	r331		rc://*/ta/man/translate/figs-ellipsis	ὁ πέμπτος σαρδόνυξ, ὁ ἕκτος σάρδιον, ὁ ἕβδομος χρυσόλιθος, ὁ ὄγδοος βήρυλλος, ὁ ἔνατος τοπάζιον, ὁ δέκατος χρυσόπρασος, ὁ ἑνδέκατος ὑάκινθος, ὁ δωδέκατος ἀμέθυστος.	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “the fifth foundation was sardonyx, the sixth foundation was carnelian, the seventh foundation was chrysolite, the eighth foundation was beryl, the ninth foundation was topaz, the tenth foundation was chrysoprase, the eleventh foundation was jacinth, the twelfth foundation was amethyst”
21:20	r332		rc://*/ta/man/translate/translate-ordinal	ὁ πέμπτος σαρδόνυξ, ὁ ἕκτος σάρδιον, ὁ ἕβδομος χρυσόλιθος, ὁ ὄγδοος βήρυλλος, ὁ ἔνατος τοπάζιον, ὁ δέκατος χρυσόπρασος, ὁ ἑνδέκατος ὑάκινθος, ὁ δωδέκατος ἀμέθυστος.	1	If your language does not use ordinal numbers, you can use cardinal numbers here or equivalent expressions. Alternate translation: “foundation number five was sardonyx, foundation number six was carnelian, foundation number seven was chrysolite, foundation number eight was beryl, foundation number nine was topaz, foundation number ten was chrysoprase, foundation number eleven was jacinth, foundation number twelve was amethyst”
21:21	r333		rc://*/ta/man/translate/figs-explicitinfo	ἀνὰ εἷς ἕκαστος τῶν πυλώνων	1	It might seem that this phrase contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “each of the gates”
21:21	vp22		rc://*/ta/man/translate/figs-simile	χρυσίον καθαρὸν ὡς ὕαλος διαυγής.	1	See how you translated the similar expression in [21:18](../21/18.md). Alternate translation: “was gold that was as clear and bright as transparent glass”
21:22	r334		rc://*/ta/man/translate/figs-infostructure	ὁ & Κύριος ὁ Θεός ὁ Παντοκράτωρ ναὸς αὐτῆς ἐστιν, καὶ τὸ Ἀρνίον	1	It may be more natural to put the information about the **Lamb** with the information about the **Lord God**. Alternate translation: “the Lord God, the Ruler of All, and the Lamb are her temple”
21:22	m2ew		rc://*/ta/man/translate/figs-metaphor	ὁ & Κύριος ὁ Θεός ὁ Παντοκράτωρ ναὸς αὐτῆς ἐστιν, καὶ τὸ Ἀρνίον	1	Since John has just said that there is **no temple** in the city, he does not mean that the **Lord God** and the **Lamb** are literally a temple. Rather, he means that the people in the city can be in God’s presence all the time, without having to go to a temple. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the Lord God, the Ruler of All, and the Lamb are always present in the city”
21:23	r335		rc://*/ta/man/translate/figs-ellipsis	οὐδὲ τῆς σελήνης	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “nor does the city have need of the moon”
21:23	v2m9		rc://*/ta/man/translate/figs-metaphor	ὁ λύχνος αὐτῆς τὸ Ἀρνίον	1	John is speaking as if the **Lamb** were literally a **lamp** that lit up the city. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “her light is the Lamb” or “its light is the Lamb” or “the light of that city is the Lamb”
21:24	ma5n		rc://*/ta/man/translate/figs-metaphor	περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς	1	John is speaking as if the **nations** would literally know where to **walk** because they would see well by the **light** from the city. In this context, the word **walk** figuratively means how people live and behave, and so the word **light** represents good guidance about how to live and behave. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the people in the city will live in such a way as to guide the nations about how to live as God wishes”
21:24	r469		rc://*/ta/man/translate/translate-textvariants	τὰ ἔθνη	1	Some ancient manuscripts read **the nations**. ULT follows that reading. Other ancient manuscripts read “the nations that are saved.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
21:24	r336		rc://*/ta/man/translate/figs-metonymy	οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν	1	By **their glory**, John may mean by association symbols of royal power, such as crowns, scepters, and robes. He may be describing a situation like the one in [4:10](../04/10.md), where he saw the 24 elders “lay their crowns before the throne” to acknowledge God as the Supreme Ruler. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the kings of the earth will come into the city and lay their royal crowns, scepters, and robes before God’s throne to acknowledge him as the Supreme Ruler”
21:25	lq1z		rc://*/ta/man/translate/figs-activepassive	οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one at all will shut her gates”
21:25	r337		rc://*/ta/man/translate/figs-doublenegatives	οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν	1	If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **shut**. Alternate translation: “her gates will always be open”
21:26	r338		rc://*/ta/man/translate/writing-pronouns	οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν	1	The pronoun **they** seems to refer to people from the **nations**. It may be helpful to clarify this for your readers. Alternate translation: “the people of the nations will bring their glory and honor”
21:26	r339		rc://*/ta/man/translate/figs-metonymy	οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν	1	John is likely referring to wealth, by association with the way wealth is stored in things that are considered to have **glory** and **honor**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. This could mean: (1) that the nations will send valuable gifts to God in the city as expressions of their devotion. Alternate translation: “they will bring valuable gifts from the nations” (2) that the nations will send tribute payments to God. Alternate translation: “they will bring tribute from the nations”
21:26	r340		rc://*/ta/man/translate/figs-doublet	τὴν δόξαν καὶ τὴν τιμὴν	1	The terms **glory** and **honor** mean similar things. John is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the splendor”
21:27	r341		rc://*/ta/man/translate/figs-infostructure	οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν, καὶ ὁ ποιῶν βδέλυγμα καὶ ψεῦδος	1	It may be more natural to put the information about **the one doing abomination and falsehood** with the information about the **everything unclean**. Alternate translation: “everything unclean and the one doing abomination and falsehood will not at all enter into her”
21:27	r342		rc://*/ta/man/translate/figs-abstractnouns	ὁ ποιῶν βδέλυγμα καὶ ψεῦδος	1	If your language does not use abstract nouns for the ideas of **abomination** and **falsehood**, you could express the same ideas in other ways. Alternate translation: “anyone who does abominable things and tells lies”
21:27	r343		rc://*/ta/man/translate/figs-idiom	εἰ μὴ	1	This expression limits the meaning of **enter** to the people it introduces. Your language may have its own way of expressing this idea. Alternate translation: “but only”
21:27	g7fr		rc://*/ta/man/translate/figs-metonymy	οἱ γεγραμμένοι	1	John is referring to the names of people by association with the people themselves. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the ones whose names have been written”
21:27	r344		rc://*/ta/man/translate/figs-activepassive	οἱ γεγραμμένοι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the context suggests that it was God. Alternate translation: “the ones whom God has written” or “the ones whose names God has written”
22:intro	e1ya				0	# Revelation 22 General Notes\n\n## Structure and formatting\n\nThis chapter emphasizes that Jesus is coming soon.\n\n## Special concepts in this chapter\n\n### Tree of life\n\nThere is probably an intended connection between the tree of life in the Garden of Eden and the tree of life mentioned in this chapter. The curse that began in Eden will end at this time.\n\n## Other possible translation difficulties in this chapter\n\n### Alpha and omega\n\nThese are the names of the first and last letters in the Greek alphabet. The ULT spells out their names in English. This strategy can serve as a model for translators. Some translators, however, may decide to use the first and last letters in their own alphabet. That would be A and Z in English.
22:1	r403		rc://*/ta/man/translate/writing-pronouns	ἔδειξέν	1	The pronoun **he** refers to the angel who had one of the seven bowls, who began speaking to John in [21:9](../21/09.md) and who was showing him the new Jerusalem. It may be helpful to clarify this for your readers. Alternate translation: “the angel who had been showing me the city showed”
22:1	r404		rc://*/ta/man/translate/figs-ellipsis	ἐκ τοῦ θρόνου τοῦ Θεοῦ καὶ τοῦ Ἀρνίου	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. That may help clarify that **God** and **the Lamb** do not share a single throne. Alternate translation: “from the throne of God and from the throne of the Lamb”
22:2	r405		rc://*/ta/man/translate/figs-explicit	ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ	1	This phrase could refer implicitly to: (1) where the river flowed. That is the interpretation that ULT and UST follow. (2) where the tree of life was. In that case this would be the beginning of a new sentence. Alternate translation: “In the middle of its public square and”
22:3	r406		rc://*/ta/man/translate/figs-ellipsis	ὁ θρόνος τοῦ Θεοῦ καὶ τοῦ Ἀρνίου	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. That may help clarify that **God** and **the Lamb** do not share a single throne. Alternate translation: “the throne of God and the throne of the Lamb”
22:4	zy4x		rc://*/ta/man/translate/figs-synecdoche	τὸ πρόσωπον αὐτοῦ	1	John is using one part of God, his **face**, to represent all of God as his servants see him. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “him”
22:5	r407		rc://*/ta/man/translate/figs-idiom	εἰς τοὺς αἰῶνας τῶν αἰώνων	1	This expression refers to endless future time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for all eternity”
22:6	r408		rc://*/ta/man/translate/writing-pronouns	εἶπέν	1	The pronoun **he** refers to the same angel as in verse 1. It may be helpful to clarify this for your readers. Alternate translation: “the angel said”
22:6	xaw8		rc://*/ta/man/translate/figs-metonymy	οὗτοι οἱ λόγοι	1	The angel is using the term **words** to mean what he has been telling John by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “What I have been telling you is”
22:6	r409		rc://*/ta/man/translate/figs-doublet	πιστοὶ καὶ ἀληθινοί	1	The terms **trustworthy** and **true** mean similar things. The angel is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “entirely trustworthy”
22:7	p72h		rc://*/ta/man/translate/figs-explicit	καὶ ἰδοὺ	1	John assumes that his readers will understand that Jesus is speaking in this verse. You could say that explicitly if that would be helpful to your readers. Alternate translation: “Then Jesus said, ‘And behold”
22:7	r410		rc://*/ta/man/translate/figs-metonymy	τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου	1	Jesus is using the term **words** to mean what John has written in this **book**, using words, to describe the **prophecies** that God gave to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what you have said in this book about the prophecies God gave you”
22:8	uvk3		rc://*/ta/man/translate/figs-idiom	ἔπεσα	1	This expression means that John lay down facing the ground. See how you translated the similar expression in [7:11](../07/11.md). Alternate translation: “I bowed down”
22:9	r411		rc://*/ta/man/translate/figs-ellipsis	ὅρα μή	1	The angel is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “See that you do not do that”
22:9	r412		rc://*/ta/man/translate/figs-metonymy	ὅρα μή	1	The angel is using the term **See** to mean by association that John should give careful attention to what he is doing. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “Watch out! Do not do that!” or “Be careful not to do that”
22:9	r413		rc://*/ta/man/translate/figs-metaphor	τῶν ἀδελφῶν σου, τῶν προφητῶν	1	The angel is using the term **brothers** figuratively to mean fellow prophets. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow prophets”
22:9	r476		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀδελφῶν σου, τῶν προφητῶν	1	Although the term **brothers** is masculine, here the word has a generic sense that includes both men and women. If you wish to retain the figurative expression in your translation, you could word it in a way that is clearly inclusive of both men and women. Alternate translation: “of your brothers and sisters the prophets”
22:9	r414		rc://*/ta/man/translate/figs-metonymy	τοὺς λόγους τοῦ βιβλίου τούτου	1	The angel is using the term **words** to mean what John has said in **this book** by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what you have said in this book”
22:10	r415		rc://*/ta/man/translate/figs-doublenegatives	μὴ σφραγίσῃς	1	If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **seal**. Alternate translation: “Leave open”
22:10	ct48		rc://*/ta/man/translate/figs-metaphor	μὴ σφραγίσῃς	1	The angel is speaking as if John might literally **seal** his **book** closed once he has written it. The angel means that John should tell others what he has written in the book and not keep those things to himself. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Widely proclaim”
22:10	xc15		rc://*/ta/man/translate/figs-metonymy	τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου	1	The angel is using the term **words** to mean what John has said in **this book** by using words to describe the **prophecy** that God gave him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what you have said in this book about the prophecy God gave you”
22:11	r416		rc://*/ta/man/translate/figs-imperative3p	ὁ ἀδικῶν, ἀδικησάτω ἔτι; καὶ ὁ ῥυπαρὸς, ῥυπανθήτω ἔτι; καὶ ὁ δίκαιος, δικαιοσύνην ποιησάτω ἔτι; καὶ ὁ ἅγιος, ἁγιασθήτω ἔτι	1	If your language does not use third-person imperatives in this way, you make these statements in another way that is natural in your language. Alternate translation: “May the one being unrighteous still be unrighteous, and may the filthy one still be filthy, and may the righteous one still do righteousness, and may the holy one still be holy” or “The one being unrighteous should still be unrighteous, and the filthy one should still be filthy, and the righteous one should do righteousness, and the holy one should still be holy”
22:11	r417		rc://*/ta/man/translate/figs-litany	ὁ ἀδικῶν, ἀδικησάτω ἔτι	1	In this verse, the angel is using a series of similar phrases in order to emphasize the idea that the phrases express. Try to translate each of these phrases in such a way as to show their similarity. You may also wish to summarize the idea behind the phrases beforehand, if that would be helpful to your readers. Alternate translation: “The time is so near that it is too late for people to change the way they are living. So let the one being unrighteous still be unrighteous”
22:11	r418		rc://*/ta/man/translate/figs-genericnoun	ὁ ἀδικῶν & ὁ ῥυπαρὸς & ὁ δίκαιος & ὁ ἅγιος	1	These phrases do not refer to specific people. They refer to anyone who has the quality that they name. Express this in the way that would be most natural in your language. Alternate translation: “anyone who is unrighteous … anyone who is filthy … anyone who is righteous … anyone who is holy”
22:11	r419		rc://*/ta/man/translate/figs-nominaladj	ὁ ῥυπαρὸς & ὁ δίκαιος & ὁ ἅγιος	1	John is using the adjectives **filthy**, **righteous**, and **holy** as nouns to mean certain kinds of people. ULT adds **one** in each case to show that. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “the person who is filthy … the person who is righteous … the person who is holy”
22:11	r420		rc://*/ta/man/translate/figs-metaphor	ὁ ῥυπαρὸς, ῥυπανθήτω ἔτι	1	The angel is speaking as if someone who does wrong were literally **filthy** or dirty. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “let the person who is wicked still be wicked”
22:11	r421		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “what is right”
22:12	r422		rc://*/ta/man/translate/figs-explicit	ἰδοὺ	1	John assumes that his readers will understand that Jesus begins speaking in this verse. He continues speaking through verse 16.You could indicate that explicitly if that would be helpful to your readers. Alternate translation: “Then Jesus said, ‘Behold”
22:13	f5jl		rc://*/ta/man/translate/figs-parallelism	τὸ Ἄλφα καὶ τὸ Ὦ, ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος.	1	These three phrases mean similar things. Jesus is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “the very beginning and the very end”
22:13	uup6		rc://*/ta/man/translate/figs-merism	τὸ Ἄλφα καὶ τὸ Ὦ, ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος.	1	Jesus is using three pairs of extremes, the **Alpha** and the **Omega**, the **first** and the **last**, and the **beginning** and the **end**, to mean those extremes and everything in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the one who began everything and who will finish everything”
22:13	c9e8		rc://*/ta/man/translate/figs-metaphor	τὸ Ἄλφα καὶ τὸ Ὦ	1	See how you translated this in [21:6](../21/06.md).
22:14	r478		rc://*/ta/man/translate/figs-metaphor	οἱ πλύνοντες τὰς στολὰς αὐτῶν	1	Jesus is speaking as if people who repent of their sins and start living in a way that pleases God are literally **washing their robes**. See how you translated the similar expression in [7:14](../07/14.md).
22:14	r470		rc://*/ta/man/translate/translate-textvariants	οἱ πλύνοντες τὰς στολὰς αὐτῶν	1	Some ancient manuscripts read **the ones washing their robes**. ULT follows that reading. Other ancient manuscripts read “the ones doing his commandments.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT.
22:14	r423		rc://*/ta/man/translate/figs-idiom	ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς	1	If it would be helpful in your language, you could state the meaning of this expression plainly. Alternate translation: “they will have the right to eat from the tree of life”
22:15	tkd7		rc://*/ta/man/translate/figs-explicit	οἱ κύνες	1	In this culture, people considered **dogs** to be dirty and bothersome animals. So this is not a positive statement, as it would be in some other cultures where dogs are cherished as household pets and as helpful workers and companions. It may be helpful to use an expression in your translation that will clarify this for your readers. Alternate translation: “dirty animals”
22:15	h0ih		rc://*/ta/man/translate/figs-metaphor	οἱ κύνες	1	Jesus is speaking as if wicked people were literally **dogs**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “wicked people”
22:15	r424		rc://*/ta/man/translate/figs-nominaladj	οἱ πόρνοι	1	Jesus is using the adjective **sexual immoral** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who are sexually immoral”
22:15	r425		rc://*/ta/man/translate/figs-hendiadys	φιλῶν καὶ ποιῶν	1	This phrase expresses a single idea by using two words connected with **and**. The word **loving** tells in what way these people are **doing** falsehood. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “eagerly doing"
22:15	r426		rc://*/ta/man/translate/figs-abstractnouns	ψεῦδος	1	If your language does not use an abstract noun for the idea of **falsehood**, you could express the same idea in another way. Alternate translation: “what is false” or “what is wrong”
22:16	pu85		rc://*/ta/man/translate/figs-you	μαρτυρῆσαι ὑμῖν ταῦτα ἐπὶ ταῖς ἐκκλησίαις	1	Here the word **you** is plural. Alternate translation: “to testify to all of you in the churches about these things that concern you”
22:16	afw1		rc://*/ta/man/translate/figs-metaphor	ἡ ῥίζα καὶ τὸ γένος Δαυείδ	1	Jesus is speaking as if here were literally the **root** of a tree. He means that David came from him, just as a tree comes from its roots. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “both the source and the offspring of David”
22:16	g9uj		rc://*/ta/man/translate/figs-metaphor	ὁ ἀστὴρ ὁ λαμπρός, ὁ πρωϊνός	1	Jesus is also speaking of himself as if he were the bright **star** that sometimes appears early in the **morning** and indicates that a new day is about to begin. Alternate translation: “the sign that God is beginning a new era”
22:17	lt8j		rc://*/ta/man/translate/figs-metaphor	ἡ νύμφη	1	In keeping with the symbolism of his vision, John is speaking of the church as if it were literally the **Bride** of Jesus. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the church”
22:17	m9at		rc://*/ta/man/translate/figs-yousingular	λέγουσιν, ἔρχου & ὁ ἀκούων εἰπάτω, ἔρχου!	1	In both cases, the implied “you” in the imperative **Come** is singular, so use a singular form if your language marks that distinction. If it does not, you could indicate the addressee in another way.  The addressee could be: (1) Jesus, who says in verses 12 and 20, “I am coming quickly,” and to whom John says explicitly in v. 20, “Come, Lord Jesus!” Alternate translation: “say to Jesus, ‘Come!’ … let the one hearing say to Jesus, ‘Come!’” (2) the **one thirsting**, whom John mentions in the next sentence. Alternate translation: Alternate translation: “say to the one thirsting, ‘Come!’ … let the one hearing say to the one thirsting, ‘Come!’”
22:17	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 can 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	r429		rc://*/ta/man/translate/figs-genericnoun	ὁ ἀκούων & ὁ διψῶν & ὁ θέλων	1	These phrases do not refer to specific people. They refer to anyone who has the quality that they name. Express this in the way that would be most natural in your language. Alternate translation: “anyone who hears … anyone who thirsts … anyone who desires”
22:17	e2m5		rc://*/ta/man/translate/figs-metaphor	καὶ ὁ διψῶν ἐρχέσθω; ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν	1	In [21:6](../21/06.md), God spoke as if he would literally give “water” to someone who was “thirsting.” He was using thirst to represent a person’s desire for everlasting life and he was using drinking life-giving water to represent that person receiving everlasting life. John is echoing the same image here. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Let the one who wants to have everlasting life come. Let the one who desires everlasting life receive it freely”
22:17	r430		rc://*/ta/man/translate/figs-parallelism	καὶ ὁ διψῶν ἐρχέσθω; ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν	1	These two sentences mean basically the same thing. John is speaking in something like Hebrew poetry, which was based on this kind of repetition. It would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if such repetition would not be natural in your language, you could connect the clauses with a word other than **and** in order to show that the second clause is repeating the first one, not saying something additional. Alternate translation: “Let the one who is thirsting come, yes, let the one desiring take the water of life freely” or “Let the one who wants to have everlasting life come, yes, let the one who desires everlasting life receive it freely”
22:18	d95j		rc://*/ta/man/translate/writing-pronouns	ἐγὼ	1	The pronoun **I** refers to John. It may be helpful to clarify this for your readers. Alternate translation: “I, John,”
22:18	s36m		rc://*/ta/man/translate/figs-metonymy	ἀκούοντι τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου & ἐπ’ αὐτά	1