document_title: Book of Revelation

question_text: who is speaking in the book of revelation

text: Book of Revelation

text: Composition and setting[edit]

text: Title, authorship, and date[edit]

text: The title is taken from the first word of the book in Koine Greek: ἀποκάλυψις apokalypsis, which means "unveiling" or "revelation". The author names himself as "John", but it is currently considered unlikely that the author of Revelation was also the author of the Gospel of John. Some of the evidence for this was set out as early as the second half of the 3rd century by Pope Dionysius of Alexandria, who noted that the gospel and the epistles attributed to John, unlike Revelation, do not name their author, and that the Greek of the gospel is correct and elegant while that of Revelation is neither; some later scholars believe that the two books also have radical differences in theological perspective.[6]

text: Tradition links him to John the Apostle, but it is unlikely that the apostle could have lived into the most likely time for the book's composition, the reign of Domitian, and the author never states that he knew Jesus.[7] All that is known is that this John was a Jewish Christian prophet, probably belonging to a group of such prophets, and was accepted as such by the congregations to whom he addresses his letter.[4][8] His precise identity remains unknown,[9] and modern scholarship commonly refers to him as John of Patmos. [10]

text: Early Church tradition dates the book to end of the emperor Domitian (reigned AD 81–96), and most modern scholars agree, although the author may have written a first version after Nero's Great Fire in Rome (AD 64) under Vespasian (AD 69–79) and updated it under Domitian.[11] The beast with seven heads and the number 666 seem to allude directly to the emperor Nero (reigned AD 54–68), but this does not require that Revelation was written in the 60s, as there was a widespread belief in later decades that Nero would return.[12][4]

text: In her volume in the original Anchor Bible, J. Massyngberde Ford argues that the core of Revelation, chapters 4-11, was written by John the Baptist and later surrounded with a Christian beginning and ending, although this view is not held by the large majority of scholars.[13] 70 AD is the likely date of writing according to Martha Himmelfarb in the recently published Blackwell series.[14]

text: Genre[edit]

text: Revelation is an apocalyptic prophecy with an epistolary introduction addressed to seven churches in the Roman province of Asia.[15] "Apocalypse" means the revealing of divine mysteries;[16] John is to write down what is revealed (what he sees in his vision) and send it to the seven churches.[15] The entire book constitutes the letter—the letters to the seven individual churches are introductions to the rest of the book, which is addressed to all seven.[15] While the dominant genre is apocalyptic, the author sees himself as a Christian prophet: Revelation uses the word in various forms twenty-one times, more than any other New Testament book.[17]

text: Sources[edit]

text: The predominant view is that Revelation alludes to the Old Testament although it is difficult among scholars to agree on the exact number of allusions or the allusions themselves.[18] Revelation rarely quotes directly from the Old Testament, almost every verse alludes to or echoes older scriptures. Over half of the references stem from Daniel, Ezekiel, Psalms, and Isaiah, with Daniel providing the largest number in proportion to length and Ezekiel standing out as the most influential. Because these references appear as allusions rather than as quotes, it is difficult to know whether the author used the Hebrew or the Greek version of the Hebrew scriptures, but he was clearly often influenced by the Greek. He very frequently combines multiple references, and again the allusional style makes it impossible to be certain to what extent he did so consciously.[19][need quotation to verify]

text: According to several studies including a review by Dr James Tabor and Dr J.Massyngberde Ford, the Book of Revelation contains ancient pre-Christian texts of Jewish origin dating back to the time of John the Baptist and the communities of Qumran as well as antic Jewish texts. In several verses one can identify the ancient texts and that attributed to John, the latter having just added in the original text the words "Jesus Christ" (Rev 1: 1), "testimony of Jesus Christ "(Rev. 1: 2) or even" Jesus "(Rev 1: 9), and similar words in dozens of other verses.

text: Setting[edit]

text: Conventional understanding until recently was that Revelation was written to comfort beleaguered Christians as they underwent persecution at the hands of a megalomaniacal Roman emperor, but much of this has now been jettisoned: Domitian is no longer viewed as a despot imposing an imperial cult, and it is no longer believed that there was any systematic empire-wide persecution of Christians in his time.[20]

text: The current view is that Revelation was composed in the context of a conflict within the Christian community of Asia Minor over whether to engage with, or withdraw from, the far larger non-Christian community: Revelation chastises those Christians who wanted to reach an accommodation with the Roman cult of empire.[21] This is not to say that Christians in Roman Asia were not suffering, for withdrawal from, and defiance against, the wider Roman society imposed very real penalties; Revelation offered a victory over this reality by offering an apocalyptic hope: in the words of professor Adela Yarbro Collins, "What ought to be was experienced as a present reality."[22]

text: Canonical history[edit]

text: Revelation was the last book accepted into the Christian biblical canon, and to the present day some "Nestorian" churches[citation needed] such as the Church of the East reject it.[23][24] It was considered[by whom?] tainted because the heretical sect of the Montanists relied on it[25] and doubts were raised over its Jewishness and authorship.[26]

text: Dionysius (248 AD), bishop of Alexandria, disciple of Origen wrote that the Book of Revelation could have been written by Cerinthus although he himself did not adopt the view that Cerinthus was the writer. He regarded the Apocalypse as the work of an inspired man but not of an Apostle (Eusebius, Church History VII.25).[27]

text: Eusebius, in his Church History (c. 330 AD) mentioned that the Apocalypse of John was accepted as a Canonical book and rejected at the same time:

text:
1. ... it is proper to sum up the writings of the New Testament which have been already mentioned... After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings [Homologoumena].
4. Among the rejected [Kirsopp. Lake translation: "not genuine"] writings must be reckoned, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books.[28]

text: The Apocalypse of John, also called Revelation, is counted as both accepted (Kirsopp. Lake translation: "Recognized") and disputed, which has caused some confusion over what exactly Eusebius meant by doing so. The disputation perhaps attributed to Origen.[29] Origen seems having accepted it in his writings.[30]

text: Cyril of Jerusalem (348 AD) does not name it among the canonical books (Catechesis IV.33–36).[31]

text: Athanasius (367 AD) in his Letter 39,[32] Augustine of Hippo (c. 397 AD) in his book On Christian Doctrine (Book II, Chapter 8),[33] Tyrannius Rufinus (c. 400 AD) in his Commentary on the Apostles' Creed,[34] Pope Innocent I (405 AD) in a letter to the bishop of Toulouse[35] and John of Damascus (about 730 AD) in his work An Exposition of the Orthodox Faith (Book IV:7)[36] listed "the Revelation of John the Evangelist" as a canonical book.

text: Synods[edit]

text: The Council of Laodicea (363) omits it as a canonical book.[37]

text: The Decretum Gelasianum, which is a work written by an anonymous scholar between 519 and 553, contains a list of books of scripture presented as having been reckoned as canonical by the Council of Rome (382 AD). This list mentions it as a part of the New Testament canon.[38]

text: The Synod of Hippo (in 393),[39] followed by the Council of Carthage (397) and the Council of Carthage (419), classified it as a canonical book.[40]

text: The Apostolic Canons, approved by the Eastern Orthodox Council in Trullo in 692, omit it.[41]

text: Protestant Reformation[edit]

text: Doubts resurfaced during the Protestant Reformation. Martin Luther called it "neither apostolic nor prophetic" in the 1522 preface to his translation of the New Testament (he revised his position with a much more favorable assessment in 1530), and it was the only New Testament book on which John Calvin did not write a commentary.[42] As of 2015[update] it remains the only New Testament work not read in the Divine Liturgy of the Eastern Orthodox Church,[citation needed] though Catholic and Protestant liturgies include it.[citation needed]

text: Texts and manuscripts[edit]

text: There are approximately 300 Greek manuscripts of Revelation.[43] While the Codex Vaticanus does not include it, the other major manuscripts that do are the Codex Sinaiticus (4th century), Codex Alexandrinus (5th century), and Codex Ephraemi Rescriptus (5th century). In addition, there are numerous papyri, especially that of p47 (3rd century); the minuscules (8th to 10th century), plus fragmentary quotations in the Church fathers of the 2nd to 5th centuries and the 6th century Greek commentary on Revelation by Andreas.[44]

text: Structure and content[edit]

text: Literary structure[edit]

text: Divisions in the book seem to be marked by the repetition of key phrases, by the arrangement of subject matter into blocks, and around its Christological passages,[45] and much use is made of significant numbers, especially the number seven, which represented perfection according to ancient numerology.[46] Nevertheless, there is a "complete lack of consensus" among scholars about the structure of Revelation.[47] The following is therefore an outline of the book's contents rather than of its structure.

text: Outline[edit]

text:
The Revelation of Jesus Christ

The Revelation of Jesus Christ is communicated to John of Patmos through prophetic visions. (1:1–9)
John is instructed by the "one like a son of man" to write all that he hears and sees, from the prophetic visions, to Seven churches of Asia. (1:10–13)
The appearance of the "one like a son of man" is given, and he reveals what the seven stars and seven lampstands represent. (1:14–20)

Messages for seven churches of Asia

Ephesus: From this church, those "who overcome are granted to eat from the tree of life, which is in the midst of the Paradise of God." (2:1–7)

Praised for not bearing those who are evil, testing those who say they are apostles and are not, and finding them to be liars; hating the deeds of the Nicolaitans; having persevered and possessing patience.
Admonished to "do the first works" and to repent for having left their "first love."

Smyrna: From this church, those who are faithful until death, will be given "the crown of life." Those who overcome shall not be hurt by the second death. (2:8–11)

Praised for being "rich" while impoverished and in tribulation.
Admonished not to fear the "synagogue of Satan", nor fear a ten-day tribulation of being thrown into prison.

Pergamum: From this church, those who overcome will be given the hidden manna to eat and a white stone with a secret name on it." (2:12–17)

Praised for holding "fast to My name", not denying "My faith" even in the days of Antipas, "My faithful martyr."
Admonished to repent for having held the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel; eating things sacrificed to idols, committing sexual immorality, and holding the "doctrine of the Nicolaitans."

Thyatira: From this church, those who overcome until the end, will be given power over the nations in order to dash them to pieces with the rule of a rod of iron; they will also be given the "morning star." (2:18–29)

Praised for their works, love, service, faith, and patience.
Admonished to repent for allowing a "prophetess" to promote sexual immorality and to eat things sacrificed to idols.

Sardis: From this church, those who overcome will be clothed in white garments, and their names will not be blotted out from the Book of Life; their names will also be confessed before the Father and His angels. (3:1–6)

Admonished to be watchful and to strengthen since their works have not been perfect before God.

Philadelphia: From this church, those who overcome will be made a pillar in the temple of God having the name of God, the name of the city of God, "New Jerusalem", and the Son of God's new name. (3:7–13)

Praised for having some strength, keeping "My word", and having not denied "My name."
Admonished to hold fast what they have, that no one may take their crown.

Laodicea: From this church, those who overcome will be granted the opportunity to sit with the Son of God on His throne. (3:14–22)

Admonished to be zealous and repent from being "lukewarm"; they are instructed to buy the "gold refined in the fire", that they may be rich; to buy "white garments", that they may be clothed, so that the shame of their nakedness would not be revealed; to anoint their eyes with eye salve, that they may see.

Before the Throne of God

The Throne of God appears, surrounded by twenty four thrones with Twenty-four elders seated in them. (4:1–5)
The four living creatures are introduced. (4:6–11)
A scroll, with seven seals, is presented and it is declared that the Lion of the tribe of Judah, from the "Root of David", is the only one worthy to open this scroll. (5:1–5)
When the "Lamb having seven horns and seven eyes" took the scroll, the creatures of heaven fell down before the Lamb to give him praise, joined by myriads of angels and the creatures of the earth. (5:6–14)

Seven Seals are opened

First Seal: A white horse appears, whose crowned rider has a bow with which to conquer. (6:1–2)
Second Seal: A red horse appears, whose rider is granted a "great sword" to take peace from the earth. (6:3–4)
Third Seal: A black horse appears, whose rider has "a pair of balances in his hand", where a voice then says, "A measure of wheat for a penny, and three measures of barley for a penny; and [see] thou hurt not the oil and the wine." (6:5–6)
Fourth Seal: A pale horse appears, whose rider is Death, and Hades follows him. Death is granted a fourth part of the earth, to kill with sword, with hunger, with death, and with the beasts of the earth. (6:7–8)
Fifth Seal: "Under the altar", appeared the souls of martyrs for the "word of God", who cry out for vengeance. They are given white robes and told to rest until the martyrdom of their brothers is completed. (6:9-11)
Sixth Seal: (6:12–17)

There occurs a great earthquake where "the sun becomes black as sackcloth of hair, and the moon like blood" (6:12).
The stars of heaven fall to the earth and the sky recedes like a scroll being rolled up (6:13–14).
Every mountain and island is moved out of place (6:14).
The people of earth retreat to caves in the mountains (6:15).
The survivors call upon the mountains and the rocks to fall on them, so as to hide them from the "wrath of the Lamb" (6:16).

Interlude: The 144,000 Hebrews are sealed.

144,000 from the Twelve Tribes of Israel are sealed as servants of God on their foreheads (7:1–8)
A great multitude stand before the Throne of God, who come out of the Great Tribulation, clothed with robes made "white in the blood of the Lamb" and having palm branches in their hands. (7:9–17)

Seventh Seal: Introduces the seven trumpets (8:1–5)

"Silence in heaven for about half an hour" (8:1).
Seven angels are each given trumpets (8:2).
An eighth angel takes a "golden censer", filled with fire from the heavenly altar, and throws it to the earth (8:3–5). What follows are "peals of thunder, rumblings, flashes of lightning, and an earthquake" (8:5).
After the eighth angel has devastated the earth, the seven angels introduced in verse 2 prepare to sound their trumpets (8:6).

Seven trumpets are sounded (Seen in Chapters 8, 9, and 12).

First Trumpet: Hail and fire, mingled with blood, are thrown to the earth burning up a third of the trees and green grass. (8:6–7)
Second Trumpet: Something that resembles a great mountain, burning with fire, falls from the sky and lands in the ocean. It kills a third of the sea creatures and destroys a third of the ships at sea. (8:8–9)
Third Trumpet: A great star, named Wormwood, falls from heaven and poisons a third of the rivers and springs of water. (8:10–11)
Fourth Trumpet: A third of the sun, the moon, and the stars are darkened creating complete darkness for a third of the day and the night. (8:12–13)
Fifth Trumpet: The First Woe (9:1–12)

A "star" falls from the sky (9:1).
This "star" is given "the key to the bottomless pit" (9:1).
The "star" then opens the bottomless pit. When this happens, "smoke [rises] from [the Abyss] like smoke from a gigantic furnace. The sun and sky [are] darkened by the smoke from the Abyss" (9:2).
From out of the smoke, locusts who are "given power like that of scorpions of the earth" (9:3), who are commanded not to harm anyone or anything except for people who were not given the "seal of God" on their foreheads (from chapter 7) (9:4).
The "locusts" are described as having a human appearance (faces and hair) but with lion's teeth, and wearing "breastplates of iron"; the sound of their wings resembles "the thundering of many horses and chariots rushing into battle" (9:7–9).

Sixth Trumpet: The Second Woe (9:13–21)

The four angels bound to the great river Euphrates are released to prepare two hundred million horsemen.
These armies kill a third of mankind by plagues of fire, smoke, and brimstone.

Interlude: The little scroll. (10:1–11)

An angel appears, with one foot on the sea and one foot on the land, having an opened little book in his hand.
Upon the cry of the angel, seven thunders utter mysteries and secrets that are not to be written down by John.
John is instructed to eat the little scroll that happens to be sweet in his mouth, but bitter in his stomach, and to prophesy.
John is given a measuring rod to measure the temple of God, the altar, and those who worship there.
Outside the temple, at the court of the holy city, it is trod by the nations for forty-two months (3 1/2 years).
Two witnesses prophesy for 1,260 days, clothed in sackcloth. (11:1–14)

Seventh Trumpet: The Third Woe that leads into the seven bowls (11:15–19)

The temple of God opens in heaven, where the ark of His covenant can be seen. There are lightnings, noises, thunderings, an earthquake, and great hail.

The Seven Spiritual Figures. (Events leading into the Third Woe)

A Woman "clothed with a white robe, with the sun at her back, with the moon under her feet, and on her head a crown of twelve stars" is in pregnancy with a male child. (12:1–2)
A great Dragon (with seven heads, ten horns, and seven crowns on his heads) drags a third of the stars of Heaven with his tail, and throws them to the Earth. (12:3–4). The Dragon waits for the birth of the child so he can devour it. However, sometime after the child is born, he is caught up to God's throne while the Woman flees into the wilderness into her place prepared of God that they should feed her there for 1,260 days (3½ years). (12:5–6). War breaks out in heaven between Michael and the Dragon, identified as that old Serpent, the Devil, or Satan (12:9). After a great fight, the Dragon and his angels are cast out of Heaven for good, followed by praises of victory for God's kingdom. (12:7–12). The Dragon engages to persecute the Woman, but she is given aid to evade him. Her evasiveness enrages the Dragon, prompting him to wage war against the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ. (12:13–17)
A Beast (with seven heads, ten horns, and ten crowns on his horns and on his heads names of blasphemy) emerges from the Sea, having one mortally wounded head that is then healed. The people of the world wonder and follow the Beast. The Dragon grants him power and authority for forty-two months. (13:1–5)
The Beast of the Sea blasphemes God's name (along with God's tabernacle and His kingdom and all who dwell in Heaven), wages war against the Saints, and overcomes them. (13:6–10)
Then, a Beast emerges from the Earth having two horns like a lamb, speaking like a dragon. He directs people to make an image of the Beast of the Sea who was wounded yet lives, breathing life into it, and forcing all people to bear "the mark of the Beast", "666". Events leading into the Third Woe:
The Lamb stands on Mount Zion with the 144,000 "first fruits" who are redeemed from Earth and victorious over the Beast and his mark and image. (14:1–5)

The proclamations of three angels. (14:6–13)
One like the Son of Man reaps the earth. (14:14–16)
A second angel reaps "the vine of the Earth" and throws it into "the great winepress of the wrath of God... and blood came out of the winepress... up to one thousand six hundred stadia." (14:17–20)
The temple of the tabernacle, in Heaven, is opened(15:1–5), beginning the "Seven Bowls" revelation.
Seven angels are given a golden bowl, from the Four Living Creatures, that contains the seven last plagues bearing the wrath of God. (15:6–8)

Seven bowls are poured onto Earth:

First Bowl: A "foul and malignant sore" afflicts the followers of the Beast. (16:1–2)
Second Bowl: The Sea turns to blood and everything within it dies. (16:3)
Third Bowl: All fresh water turns to blood. (16:4–7)
Fourth Bowl: The Sun scorches the Earth with intense heat and even burns some people with fire. (16:8–9)
Fifth Bowl: There is total darkness and great pain in the Beast's kingdom. (16:10–11)
Sixth Bowl: The Great River Euphrates is dried up and preparations are made for the kings of the East and the final battle at Armageddon between the forces of good and evil. (16:12–16)
Seventh Bowl: A great earthquake and heavy hailstorm: "every island fled away and the mountains were not found." (16:17–21)

Aftermath: Vision of John given by "an angel who had the seven bowls"

The great Harlot who sits on a scarlet Beast (with seven heads and ten horns and names of blasphemy all over its body) and by many waters: Babylon the Great. The angel showing John the vision of the Harlot and the scarlet Beast reveals their identities and fates (17:1–18)
New Babylon is destroyed. (18:1–8)
The people of the Earth (the kings, merchants, sailors, etc.) mourn New Babylon's destruction. (18:9–19)
The permanence of New Babylon's destruction. (18:20–24)

The Marriage Supper of the Lamb

A great multitude praises God. (19:1–6)
The marriage Supper of the Lamb. (19:7–10)

The Judgment of the two Beasts, the Dragon, and the Dead (19:11–20:15)

The Beast and the False Prophet are cast into the Lake of Fire. (19:11–21)
The Dragon is imprisoned in the Bottomless Pit for a thousand years. (20:1–3)
The resurrected martyrs live and reign with Christ for a thousand years. (20:4–6)
After the Thousand Years

The Dragon is released and goes out to deceive the nations in the four corners of the Earth—Gog and Magog—and gathers them for battle at the holy city. The Dragon makes war against the people of God, but is defeated. (20:7–9)
The Dragon is cast into the Lake of Fire with the Beast and the False Prophet. (20:10)
The Last Judgment: the wicked, along with Death and Hades, are cast into the Lake of Fire, which is the second death. (20:11–15)

The New Heaven and Earth, and New Jerusalem

A new, glorious Heaven replaces the old Earth. There is no more suffering or death. (21:1–8)
God comes to dwell with humanity in the New Jerusalem. (21:2–8)
Description of the New Jerusalem. (21:9–27)
The River of Life and the Tree of Life appear for the healing of the nations and peoples. The curse of sin is ended. (22:1–5)

Conclusion

Christ's reassurance that his coming is imminent. Final admonitions. (22:6–21)

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text: Revelation has a wide variety of interpretations, ranging from the simple message that we should have faith that God will prevail ("symbolic interpretation"), to complex end time scenarios ("futurist interpretation"),[48][49] to the views of critics who deny any spiritual value to Revelation at all.[50]

text: Eschatological[edit]

text: Most Christian interpretations fall into one or more of the following categories:

text:
Historicism, which sees in Revelation a broad view of history;
Preterism, in which Revelation mostly refers to the events of the apostolic era (1st century) or, at the latest, the fall of the Roman Empire;
Amillennialism, which contends that the millennium has already begun and is identical with the current church age;
Futurism, which believes that Revelation describes future events (modern believers in this interpretation are often called "millennialists"); and
Idealism/Allegoricalism, which holds that Revelation does not refer to actual people or events, but is an allegory of the spiritual path and the ongoing struggle between good and evil.

text: Bahá'í Faith[edit]

text: `Abdu'l-Bahá has given some interpretations about the 11th and 12th chapters of Revelation in Some Answered Questions.[51][52] The 1,260 days spoken of in the forms: one thousand two hundred and sixty days,[53] forty-two months,[54] refers to the 1,260 years in the Islamic Calendar (AH 1260 or 1844 CE). The "two witnesses" spoken of are Muhammad and Ali.[55] Also, the Bible reads, "And there appeared a great wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads".[56] The seven heads of the dragon are symbolic of the seven provinces dominated by the Umayyads: Damascus, Persia, Arabia, Egypt, Africa, Andalusia, and Transoxania. The ten horns represent the ten names of the leaders of the Umayyad dynasty: Abu Sufyan, Muawiya, Yazid, Marwan, Abd al-Malik, Walid, Sulayman, Umar, Hisham, and Ibrahim. Some names were re-used, as in the case of Yazid II and Yazid III and the like, which were not counted for this interpretation.[57]

text: Eastern Orthodox[edit]

text: Eastern Orthodoxy treats the text as simultaneously describing contemporaneous events (events occurring at the same time) and as prophecy of events to come, for which the contemporaneous events were a form of foreshadow. It rejects attempts to determine, before the fact, if the events of Revelation are occurring by mapping them onto present-day events, taking to heart the Scriptural warning against those who proclaim "He is here!" prematurely. Instead, the book is seen as a warning to be spiritually and morally ready for the end times, whenever they may come ("as a thief in the night"), but they will come at the time of God's choosing, not something that can be precipitated nor trivially deduced by mortals.[58] This view is also held by many Catholics, although there is a diversity of opinion about the nature of the Apocalypse within Catholicism.[citation needed]

text: Book of Revelation is the only book of the New Testament that is not read during services by the Byzantine Rite Churches although in the Western Rite Orthodox Parishes, which are under the same bishops as the Byzantine Rite, it is read.

text: Esoteric[edit]

text: Christian Gnostics, however, are unlikely to be attracted to the teaching of Revelation because the doctrine of salvation through the sacrificed Lamb, which is central to Revelation, is repugnant to Gnostics. Christian Gnostics "believed in the Forgiveness of Sins, but in no vicarious sacrifice for sin ... they accepted Christ in the full realisation of the word; his life, not his death, was the keynote of their doctrine and their practice."[59]

text: James Morgan Pryse was an esoteric gnostic who saw Revelation as a western version of the Hindu theory of the Chakra. He began his work, "The purpose of this book is to show that the Apocalypse is a manual of spiritual development and not, as conventionally interpreted, a cryptic history or prophecy."[60] Such diverse theories have failed to command widespread acceptance. But Christopher Rowland argues: "there are always going to be loose threads which refuse to be woven into the fabric as a whole. The presence of the threads which stubbornly refuse to be incorporated into the neat tapestry of our world-view does not usually totally undermine that view."[61]

text: Latter-day Saints[edit]

text: The Book of Mormon affirms that John the Apostle is the author of Revelation and that he was foreordained by God to write it.[62]

text: Latter-day revelation through the Prophet Joseph Smith contained in the Doctrine and Covenants, section 77, postulates answers to specific questions regarding the symbolism contained in the Book of Revelation.[63] Topics include: the sea of glass, the four beasts and their appearance, the 24 elders, the book with seven seals, certain angels, the sealing of the 144,000, the little book eaten by John, and the two witnesses in Chapter 11.

text: Latter-day Saints believe that the warning contained in Revelation 22:18-19[64] does not refer to the biblical canon as a whole.[65] Rather, an open and ongoing dialogue between God and the modern-day Prophet and Apostles of the LDS faith constitute an open canon of scripture.[63][66]

text: Oriental Orthodox[edit]

text: In the Coptic Orthodox Church the whole Book of Revelation is read during Apocalypse Night or Bright Saturday (6 days after Pascha).[citation needed]

text: Paschal liturgical[edit]

text: This interpretation, which has found expression among both Catholic and Protestant theologians, considers the liturgical worship, particularly the Easter rites, of early Christianity as background and context for understanding the Book of Revelation's structure and significance. This perspective is explained in The Paschal Liturgy and the Apocalypse (new edition, 2004) by Massey H. Shepherd, an Episcopal scholar, and in Scott Hahn's The Lamb's Supper: The Mass as Heaven on Earth (1999), in which he states that Revelation in form is structured after creation, fall, judgment and redemption. Those who hold this view say that the Temple's destruction (AD 70) had a profound effect on the Jewish people, not only in Jerusalem but among the Greek-speaking Jews of the Mediterranean.[67]

text: They believe the Book of Revelation provides insight into the early Eucharist, saying that it is the new Temple worship in the New Heaven and Earth. The idea of the Eucharist as a foretaste of the heavenly banquet is also explored by British Methodist Geoffrey Wainwright in his book Eucharist and Eschatology (Oxford University Press, 1980). According to Pope Benedict XVI some of the images of Revelation should be understood in the context of the dramatic suffering and persecution of the churches of Asia in the 1st century.[citation needed]

text: Accordingly, the Book of Revelation should not be read as an enigmatic warning, but as an encouraging vision of Christ's definitive victory over evil.[68]

text: Radical discipleship[edit]

text: The radical discipleship interpretation asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i. e., how to remain faithful to the spirit and teachings of Jesus and avoid simply assimilating to surrounding society. In this interpretation the primary agenda of the book is to expose as impostors the worldly powers that seek to oppose the ways of God and God's Kingdom.[citation needed] The chief temptation for Christians in the 1st century, and today, is to fail to hold fast to the non-violent teachings and example of Jesus and instead be lured into unquestioning adoption and assimilation of worldly, national or cultural values – imperialism, nationalism, and civil religion being the most dangerous and insidious.[citation needed]

text: This perspective (closely related to liberation theology) draws on the approach of Bible scholars such as Ched Myers, William Stringfellow, Richard Horsley, Daniel Berrigan, Wes Howard-Brook,[69] and Joerg Rieger.[70] Various Christian anarchists, such as Jacques Ellul, have identified the State and political power as the Beast.[71]

text: Seventh-day Adventist[edit]

text: Adventists maintain a historicist interpretation of the Bible's predictions of the apocalypse.[72]

text: Seventh-day Adventists believe the Book of Revelation is especially relevant to believers in the days preceding the second coming of Jesus Christ. "The universal church is composed of all who truly believe in Christ, but in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of God and the faith of Jesus." [73] "Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus." [74] As participatory agents in the work of salvation for all humankind, "This remnant announces the arrival of the judgment hour, proclaims salvation through Christ, and heralds the approach of His second advent." [75]

text: Aesthetic and literary[edit]

text: Many literary writers and theorists have contributed to a wide range of theories about the origins and purpose of the Book of Revelation. Some of these writers have no connection with established Christian faiths but, nevertheless, found in Revelation a source of inspiration. Revelation has been approached from Hindu philosophy and Jewish Midrash. Others have pointed to aspects of composition which have been ignored such as the similarities of prophetic inspiration to modern poetic inspiration, or the parallels with Greek drama. In recent years, theories have arisen which concentrate upon how readers and texts interact to create meaning and which are less interested in what the original author intended.[citation needed]

text: Charles Cutler Torrey taught Semitic languages at Yale University. His lasting contribution has been to show how much more meaningful prophets, such as the scribe of Revelation, are when treated as poets first and foremost. He thought this was a point often lost sight of because most English bibles render everything in prose.[76] Poetry was also the reason John never directly quoted the older prophets. Had he done so, he would have had to use their (Hebrew) poetry whereas he wanted to write his own. Torrey insisted Revelation had originally been written in Aramaic.[77]

text: This was why the surviving Greek translation was written in such a strange idiom. It was a literal translation that had to comply with the warning at Revelation 22:18 that the text must not be corrupted in any way. According to Torrey, the story is that "The Fourth Gospel was brought to Ephesus by a Christian fugitive from Palestine soon after the middle of the first century. It was written in Aramaic." Later, the Ephesians claimed this fugitive had actually been the beloved disciple himself. Subsequently, this John was banished by Nero and died on Patmos after writing Revelation. Torrey argued that until AD 80, when Christians were expelled from the synagogues,[78] the Christian message was always first heard in the synagogue and, for cultural reasons, the evangelist would have spoken in Aramaic, else "he would have had no hearing."[79] Torrey showed how the three major songs in Revelation (the new song, the song of Moses and the Lamb and the chorus at 19: 6–8) each fall naturally into four regular metrical lines plus a coda.[80] Other dramatic moments in Revelation, such as 6:16 where the terrified people cry out to be hidden, behave in a similar way.[81]

text: Christina Rossetti was a Victorian poet who believed the sensual excitement of the natural world found its meaningful purpose in death and in God.[82] Her The Face of the Deep is a meditation upon the Apocalypse. In her view, what Revelation has to teach is patience.[83] Patience is the closest to perfection the human condition allows.[84] Her book, which is largely written in prose, frequently breaks into poetry or jubilation, much like Revelation itself. The relevance of John's visions[85] belongs to Christians of all times as a continuous present meditation. Such matters are eternal and outside of normal human reckoning. "That winter which will be the death of Time has no promise of termination. Winter that returns not to spring ... – who can bear it?"[86] She dealt deftly with the vengeful aspects of John's message. "A few are charged to do judgment; everyone without exception is charged to show mercy."[87] Her conclusion is that Christians should see John as "representative of all his brethren" so they should "hope as he hoped, love as he loved."[88]

text: Recently, aesthetic and literary modes of interpretation have developed, which focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil. Elisabeth Schüssler Fiorenza wrote Revelation: Vision of a Just World from the viewpoint of rhetoric.[89] Accordingly, Revelation's meaning is partially determined by the way John goes about saying things, partially by the context in which readers receive the message and partially by its appeal to something beyond logic.[90]

text: Professor Schuessler Fiorenza believes that Revelation has particular relevance today as a liberating message to disadvantaged groups. John's book is a vision of a just world, not a vengeful threat of world-destruction. Her view that Revelation's message is not gender-based has caused dissent. She says we are to look behind the symbols rather than make a fetish out of them. In contrast, Tina Pippin states that John writes "horror literature" and "the misogyny which underlies the narrative is extreme."[90]

text: D. H. Lawrence took an opposing, pessimistic view of Revelation in the final book he wrote, Apocalypse.[91] He saw the language which Revelation used as being bleak and destructive; a 'death-product'. Instead, he wanted to champion a public-spirited individualism (which he identified with the historical Jesus supplemented by an ill-defined cosmic consciousness) against its two natural enemies. One of these he called "the sovereignty of the intellect"[92] which he saw in a technology-based totalitarian society. The other enemy he styled "vulgarity"[93] and that was what he found in Revelation. "It is very nice if you are poor and not humble ... to bring your enemies down to utter destruction, while you yourself rise up to grandeur. And nowhere does this happen so splendiferously than in Revelation."[94]

text: His specific aesthetic objections to Revelation were that its imagery was unnatural and that phrases like "the wrath of the Lamb" were "ridiculous." He saw Revelation as comprising two discordant halves. In the first, there was a scheme of cosmic renewal in "great Chaldean sky-spaces", which he quite liked. After that, Lawrence thought, the book became preoccupied with the birth of the baby messiah and "flamboyant hate and simple lust ... for the end of the world." Lawrence coined the term "Patmossers" to describe those Christians who could only be happy in paradise if they knew their enemies were suffering in hell.[95]

text: Academic[edit]

text: Modern biblical scholarship attempts to understand Revelation in its 1st-century historical context within the genre of Jewish and Christian apocalyptic literature.[96] This approach considers the text as an address to seven historical communities in Asia Minor. Under this interpretation, assertions that "the time is near" are to be taken literally by those communities. Consequently, the work is viewed as a warning to not conform to contemporary Greco-Roman society which John "unveils" as beastly, demonic, and subject to divine judgment.[96] There is further information on these topics in the entries on higher criticism and apocalyptic literature.

text: Although the acceptance of Revelation into the canon has from the beginning been controversial, it has been essentially similar to the career of other texts.[97] The eventual exclusion of other contemporary apocalyptic literature from the canon may throw light on the unfolding historical processes of what was officially considered orthodox, what was heterodox, and what was even heretical.[97] Interpretation of meanings and imagery are anchored in what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman imperial culture was John's central message.[96] Thus, his letter (written in the apocalyptic genre) is pastoral in nature (its purpose is offering hope to the downtrodden),[98] and the symbolism of Revelation is to be understood entirely within its historical, literary, and social context.[98] Critics study the conventions of apocalyptic literature and events of the 1st century to make sense of what the author may have intended.[98]

text: Scholar Barbara Whitlock pointed out a similarity between the consistent destruction of thirds depicted in the Book of Revelation (a third of mankind by plagues of fire, smoke, and brimstone, a third of the trees and green grass, a third of the sea creatures and a third of the ships at sea, etc.) and the Iranian mythology evil character Zahhak or Dahāg, depicted in the Avesta, the earliest religious texts of Zoroastrianism. Dahāg is mentioned as wreaking much evil in the world until at last chained up and imprisoned on the mythical Mt. Damāvand. The Middle Persian sources prophesy that at the end of the world, Dahāg will at last burst his bonds and ravage the world, consuming one in three humans and livestock, until the ancient hero Kirsāsp returns to life to kill Dahāg. Whitlock wrote: "Zoroastrianism, the state religion of the Roman Empire's main rival, was part of the intellectual millieu in which Christianity came into being, just as were Judaism, the Greek-Roman religion, and the worship of Isis and Mithras. A Zoroastrian influence is completely plausible" [99].

text: Old Testament origins[edit]

text: Much of Revelation employs ancient sources, primarily but not exclusively the Old Testament. For example, Howard-Brook and Gwyther[100] regard the Book of Enoch (1 Enoch) as an equally significant but contextually different source. "Enoch's journey has no close parallel in the Hebrew scriptures." Revelation, in one section, forms an inverted parallel (chiasmus) with the book of Enoch in which 1 En 100:1-3 has a river of blood deep enough to submerge a chariot and in Rev 14:20 has a river of blood up to the horse's bridle. There is an angel ascending in both accounts (1 En 100:4; Rev 14:14-19) and both accounts have three messages (1 En 100:7-9; Rev 14:6-12).[101][unreliable source?]

text: Academics showed little interest in this topic until recently.[102] This was not, however, the case with popular writers from non-conforming backgrounds, who interspersed the text of Revelation with the prophecy they thought was being promised. For example, an anonymous Scottish commentary of 1871[103] prefaces Revelation 4 with the Little Apocalypse of Mark 13, places Malachi 4:5 ("Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord") within Revelation 11 and writes Revelation 12:7 side-by-side with the role of "the Satan" in the Book of Job. The message is that everything in Revelation will happen in its previously appointed time.[citation needed]

text: Steve Moyise[104] uses the index of the United Bible Societies' Greek New Testament to show that "Revelation contains more Old Testament allusions than any other New Testament book, but it does not record a single quotation." Perhaps significantly, Revelation chooses different sources than other New Testament books. Revelation concentrates on Isaiah, Psalms, and Ezekiel, while neglecting, comparatively speaking, the books of the Pentateuch that are the dominant sources for other New Testament writers. Methodological objections have been made to this course as each allusion may not have an equal significance. To counter this, G. K. Beale sought to develop a system that distinguished 'clear', 'probable', and 'possible' allusions. A clear allusion is one with almost the same wording as its source, the same general meaning, and which could not reasonably have been drawn from elsewhere. A probable allusion contains an idea which is uniquely traceable to its source. Possible allusions are described as mere echoes of their putative sources.[citation needed]

text: Yet, with Revelation, the problems might be judged more fundamental. The author seems to be using his sources in a completely different way to the originals. For example, he borrows the 'new temple' imagery of Ezekiel 40–48 but uses it to describe a New Jerusalem which, quite pointedly, no longer needs a temple because it is God's dwelling. Ian Boxall[105] writes that Revelation "is no montage of biblical quotations (that is not John's way) but a wealth of allusions and evocations rewoven into something new and creative." In trying to identify this "something new", Boxall argues that Ezekiel provides the 'backbone' for Revelation. He sets out a comparative table listing the chapters of Revelation in sequence and linking most of them to the structurally corresponding chapter in Ezekiel. The interesting point is that the order is not the same. John, on this theory, rearranges Ezekiel to suit his own purposes.[citation needed]

text: Some commentators argue that it is these purposes – and not the structure – that really matter. G. K. Beale believes that, however much John makes use of Ezekiel, his ultimate purpose is to present Revelation as a fulfillment of Daniel 7.[106]

text: One theory, Revelation Draft Hypothesis, sees the book of Revelation constructed by forming parallels with several texts in the Old Testament such as Ezekiel, Isaiah, Zechariah, Deuteronomy, Joshua, Exodus, and Daniel. For example, Ezekiel's encounter with God is in reverse order as John's encounter with God (Ezek 1:5-28; Rev 4:2-7; note both accounts have beings with faces of a lion, ox or calf, man, and eagle (Ezek 1:10; Rev 4:7), both accounts have an expanse before the throne (Ezek 1:22; Rev 4:6). The chariot's horses in Zechariah's are the same colors as the four horses in Revelation (Zech 6:1-8; Rev 6:1-8). The nesting of the seven marches around Jericho by Joshua is reenacted by Jesus nesting the seven trumpets within the seventh seal (Josh 6:8-10; Rev 6:1-17; 8:1-9:21; 11:15-19). The description of the beast in Revelation is taken directly out of Daniel (see Dan 7:2-8; Rev 13:1-7). The method that John used allowed him to use the Hebrew Scriptures as the source and also use basic techniques of parallel formation, thereby alluding to the Hebrew Scriptures.[101][unreliable source?][107][unreliable source?]

text: Figures in Revelation[edit]

text: In order of appearance:

text:
John of Patmos
The angel who reveals the Revelation of Jesus Christ
The One who sits on the Throne
Twenty-four crowned elders
Four living creatures
The Lion of Judah who is the seven horned Lamb with seven eyes
Four Horsemen of the Apocalypse
the souls of those who had been slain for the word of God, each given a white robe
Four angels holding the four winds of the Earth
The seal-bearer angel (144,000 of Israel sealed)
A great multitude from every nation
Seven angelic trumpeters
The star called Wormwood
Angel of Woe
Scorpion-tailed Locusts
Abaddon
Four angels bound to the great river Euphrates
Two hundred million lion-headed cavalry
The mighty angel of Seven thunders
The Two witnesses
Beast of the Sea having seven heads and ten horns
The woman and her child
The Dragon, fiery red with seven heads
Saint Michael the Archangel
Lamb-horned Beast of the Earth
Image of the Beast of the sea
Messages of the three angels
The angelic reapers and the grapes of wrath
Seven plague angels
Seven bowls of wrath
The False Prophet
Whore of Babylon
The rider on a white horse
The first resurrection and the thousand years
Gog and Magog
Death and Hades


document_title: Automobile air conditioning

question_text: when did cars start to have air conditioning

root

text: Automobile air conditioning

text: History[edit]

text: A company in New York City in the United States first offered installation of air conditioning for cars in 1933. Most of their customers operated limousines and luxury cars.[1]

tag: p

text: In 1939, Packard became the first automobile manufacturer to offer an air conditioning unit in its cars.[2] These were manufactured by Bishop and Babcock Co, of Cleveland, Ohio. The "Bishop and Babcock Weather Conditioner" also incorporated a heater. Cars ordered with the new "Weather Conditioner" were shipped from Packard's East Grand Boulevard facility to the B&B factory where the conversion was performed. Once complete, the car was shipped to a local dealer where the customer would take delivery.

text: Packard fully warranted and supported this conversion, and marketed it well. However, it was not commercially successful for a number of reasons:

text:
The main evaporator and blower system took up half of the trunk space (though this became less of a problem as trunks became larger in the post-war period).
It was superseded by more efficient systems in the post-war years.
It had no temperature thermostat or shut-off mechanism other than switching the blower off. (Cold air would still sometimes enter the car with any movement as the drive belt was continuously connected to the compressor—later systems would use electrically operated clutches to remedy this problem.)
The several feet of plumbing going back and forth between the engine compartment and trunk proved unreliable in service.
The price, at US $274 ($4,692.12 in 2014 US dollars), was unaffordable to most people in post-depression/pre-war America.

tag: ul

text: The option was discontinued after 1941.[3]

text: Chrysler Airtemp[edit]

text: The 1953 Chrysler Imperial was one of the first production cars in twelve years to offer modern automobile air conditioning as an option, following tentative experiments by Packard in 1940 and Cadillac in 1941.[4] Walter Chrysler had seen to the invention of Airtemp air conditioning in the 1930s for the Chrysler Building, and had offered it on cars in 1941-42, and again in 1951-52.

text: The Airtemp was more advanced than rival automobile air conditioners by 1953. It was operated by a single switch on the dashboard marked with low, medium, and high positions. As the highest capacity unit available at that time, the system was capable of quickly cooling the passenger compartment and also reducing humidity, dust, pollen, and tobacco smoke. The system drew in more outside air than contemporary systems; thus, reducing the staleness associated with automotive air conditioning at the time. Instead of plastic tubes mounted on the rear window package shelf as on GM cars, small ducts directed cool air toward the ceiling of the car where it filtered down around the passengers instead of blowing directly on them, a feature that modern cars have lost.[4]

text: Cadillac, Buick, and Oldsmobile added air conditioning as an option on some of their models in the 1953 model year.[5] All of these Frigidaire systems used separate engine and trunk mounted components.[6][7]

text: Nash integrated system[edit]

text: In 1954, the Nash Ambassador was the first American automobile to have a front-end, fully integrated heating, ventilating, and air-conditioning system.[8][9] The Nash-Kelvinator corporation used its experience in refrigeration to introduce the automobile industry's first compact and affordable, single-unit heating and air conditioning system optional for its Nash models.[10] This was the first mass market system with controls on the dash and an electric clutch.[11] This system was also compact and serviceable with all of its components installed under the hood or in the cowl area.[12]

text: Combining heating, cooling, and ventilating, the new air conditioning system for the Nash cars was called the "All-Weather Eye".[13] This followed the marketing name of "Weather Eye" for Nash's fresh-air automotive heating and ventilating system that was first used in 1938.[12] With a single thermostatic control, the Nash passenger compartment air cooling option was "a good and remarkably inexpensive" system.[14] The system had cold air for passengers enter through dash-mounted vents.[15] Nash's exclusive "remarkable advance" was not only the "sophisticated" unified system, but also its $345 price that beat all other systems.[16]

text: Most competing systems used a separate heating system and an engine-mounted compressor, driven by the engine crankshaft via a belt, with an evaporator in the car's trunk to deliver cold air through the rear parcel shelf and overhead vents. General Motors made a front-mounted air conditioning system optional in 1954 on Pontiacs with a straight-eight engine that added separate controls and air distribution. The alternative layout pioneered by Nash "became established practice and continues to form the basis of the modern and more sophisticated automatic climate control systems."[17]

text: Growth in demand[edit]

text: Air-conditioning for automobiles came into wide use from the late twentieth century. Although air conditioners use significant power; the drag of a car with closed windows is less than if the windows are open to cool the occupants. There has been much debate on the effect of air conditioning on the fuel efficiency of a vehicle. Factors such as wind resistance, aerodynamics and engine power and weight must be considered, to find the true difference between using the air conditioning system and not using it, when estimating the actual fuel mileage. Other factors can affect the engine, and an overall engine heat increase can affect the cooling system of the vehicle.

text: The innovation was adopted quickly and new features to air conditioning like the Cadillac Comfort Control which was a completely automatic heating and cooling system set by dial thermostat was introduced as an industry first in the 1964 model year.[18] By 1960 about 20% of all cars in the U.S. had air-conditioning, with the percentage increasing to 80% in the warm areas of the Southwest.[19] American Motors made air conditioning standard equipment on all AMC Ambassadors starting with the 1968 model year, a first in the mass market, with a base price starting at $2,671.[20][21] By 1969, 54% of domestic automobiles were equipped with air conditioning, with the feature needed not only for passenger comfort, but also to increase the car's resale value.[22]

text: Evaporative cooling[edit]

text: A car cooler is an automobile evaporative cooler, sometimes referred to as a swamp cooler.[23][24] Most are aftermarket relatively inexpensive accessories consisting of an external window-mounted metal cylinder without moving parts, but internal under dashboard or center floor units with an electric fan are available.[25][26] It was an early type of automobile air conditioner[27] and is not used in modern cars relying on refrigerative systems to cool the interior.

text: To cool the air it used latent heat (in other words, cooling by water evaporation).[28] Water inside the device evaporates and in the process transfers heat from the surrounding air. The cool moisture-laden air is then directed to the inside of the car.[28][29] The evaporate "cooling" effect decreases with humidity because the air is already saturated with water. Therefore, the lower the humidity, such as in dry desert regions, the better the system works. Car coolers were popular, especially among summer tourists visiting or crossing the southwestern United States states of California, Arizona, Texas, New Mexico, and Nevada.[26]

text: Operating principles[edit]

text: In the refrigeration cycle, heat is transported from the passenger compartment to the environment. A refrigerator is an example of such a system, as it transports the heat out of the interior and into the ambient environment.

text: Circulating refrigerant gas vapor (which also carries the compressor lubricant oil across the system along with it) from the evaporator enters the gas compressor in the engine bay, usually an axial piston pump compressor, and is compressed to a higher pressure, resulting in a higher temperature as well. The hot, compressed refrigerant vapor is now at a temperature and pressure at which it can be condensed and is routed through a condenser, usually in front of the car's radiator. Here the refrigerant is cooled by air flowing across the condenser coils (originating from the vehicle's movement or from a fan, often the same fan of the cooling radiator if the condenser is mounted on it, automatically turned on when the vehicle is stationary or moving at low speeds) and condensed into a liquid. Thus, the circulating refrigerant rejects heat from the system and the heat is carried away by the air.

text: The condensed and pressurized liquid refrigerant is next routed through the receiver-drier, that is, a one way desiccant and filter cartridge that both dehydrates the refrigerant and compressor lubricant oil mixture in order to remove any residual water content (which would become ice inside the expansion valve and therefore clog it) that the vacuum done prior to the charging process didn't manage to remove from the system, and filters it in order to remove any solid particles carried by the mixture, and then through a thermal expansion valve where it undergoes an abrupt reduction in pressure. That pressure reduction results in flash evaporation of a part of the liquid refrigerant, lowering its temperature. The cold refrigerant is then routed through the evaporator coil in the passenger compartment.

text: The air, often after being filtered by a cabin air filter, is blown by an adjustable speed electric powered centrifugal fan across the evaporator, causing the liquid part of the cold refrigerant mixture to evaporate as well, further lowering the temperature. The warm air is therefore cooled, and also deprived of any humidity (which condenses on the evaporator coils and is drained outside of the vehicle) in the process. It is then passed through an heater matrix, inside of which the engine's coolant circulates, where it can be reheated to a certain degree or even a certain temperature selected by the user and then delivered inside the vehicle's cabin through a set of adjustable vents. Another way of adjusting the desired air temperature, this time by working on the system's cooling capacity, is precisely regulating the centrifugal fan speed so that only the strictly required volumetric flow rate of air is cooled by the evaporator. The user is also given the option to close the vehicle's external air flaps, in order to achieve even faster and stronger cooling by recirculating the already cooled air inside the cabin to the evaporator.

text: To complete the refrigeration cycle, the refrigerant vapor is routed back into the compressor.

text: The warmer is the air that reaches the evaporator, the higher is the pressure of the vapor mixture discharged from it and therefore the higher is the load placed on the compressor and therefore on the engine to keep the refrigerant flowing through the system.

text: The compressor can be driven by the car's engine (e.g. via a belt, often the serpentine belt, and an electromagnetically actuated clutch; an electronically actuated variable displacement compressor can also be always directly driven by a belt without the need of any clutch and magnet at all) or by an electric motor.

text: Power consumption[edit]

text: In a modern automobile, the A/C system will use around 4 horsepower (3 kW) of the engine's power, thus increasing fuel consumption of the vehicle.[30]


document_title: Names of the days of the week

question_text: who invented the days of the week names

question_tokens: who invented the days of the week names

text: Names of the days of the week

text: Days named after planets[edit]

text: Greco-Roman tradition[edit]

text: Between the 1st and 3rd centuries, the Roman Empire gradually replaced the eight-day Roman nundinal cycle with the seven-day week. Our earliest evidence for this new system is a Pompeiian graffito referring to the 6th February (viii idus Februarius) of the year AD 60 as dies solis ("Sunday").[1] Another early witness is a reference to a lost treatise by Plutarch, written in about AD 100, which addressed the question of Why are the days named after the planets reckoned in a different order from the actual order?.[2]

text: The days were named after the planets of Hellenistic astrology, in the order Sun, Moon, Mars (Ares), Mercury (Hermes), Jupiter (Zeus), Venus (Aphrodite) and Saturn (Cronos).[3]

text: The seven-day week spread throughout the Roman Empire in Late Antiquity. By the 4th century, it was in wide use throughout the Empire, and it had also reached India and China.

text: The Greek and Latin names are as follows:

text:
Day:
(see Irregularities)
Sunday
Sōl or Helios
(Sun)
Monday
Luna or Selene
(Moon)
Tuesday
Mars or Ares
(Mars)
Wednesday
Mercurius or Hermes
(Mercury)
Thursday
Iuppiter or Zeus
(Jupiter)
Friday
Venus or Aphrodite
(Venus)
Saturday
Saturnus or Kronos
(Saturn)

Greek
ἡμέρᾱ Ἡλίου
hēmérā Hēlíou
ἡμέρᾱ Σελήνης
hēmérā Selḗnēs
ἡμέρᾱ Ἄρεως
hēmérā Áreōs
ἡμέρᾱ Ἑρμοῦ
hēmérā Hermoû
ἡμέρᾱ Διός
hēmérā Diós
ἡμέρᾱ Ἀφροδῑ́της
hēmérā Aphrodī́tēs
ἡμέρᾱ Κρόνου
hēmérā Krónou

Latin
diēs Sōlis
diēs Lūnae
diēs Martis
diēs Mercuriī
diēs Iōvis
diēs Veneris
diēs Saturnī

tag: table

text: Romance languages[edit]

text: Except for modern Portuguese, the Romance languages preserved the Latin names, except for the names of Sunday, which was replaced by [dies] Dominicus (Dominica), i.e. "Day of the Lord" and of Saturday, which was named for the Sabbath.

text:
Day:
(see Irregularities)
Sunday
Sōl (Sun)
Monday
Luna (Moon)
Tuesday
Mars (Mars)
Wednesday
Mercurius (Mercury)
Thursday
Iuppiter (Jupiter)
Friday
Venus (Venus)
Saturday
Saturnus (Saturn)

Italian
domenica [☉1]
lunedì
martedì
mercoledì
giovedì
venerdì
sabato [♄1]

Lombard Milanese
domenega [☉1]
lunedì
martedì
mercoldì
giovedì
venerdì
sabet [♄1]

Old Portuguese
domingo [☉1]
lues
martes
mércores
joves
vernes
sábado [♄1]

Galician
domingo [☉1]
luns
martes
mércores
xoves
venres
sábado [♄1]

Spanish
domingo [☉1]
lunes
martes
miércoles
jueves
viernes
sábado [♄1]

Romanian
duminică [☉1]
luni
marți
miercuri
joi
vineri
sâmbătă [♄1]

French
dimanche [☉1]
lundi
mardi
mercredi
jeudi
vendredi
samedi [♄1]

Occitan
dimenge [☉1]
diluns
dimarts
dimècres
dijòus
divendres
dissabte [♄1]

Catalan
diumenge [☉1]
dilluns
dimarts
dimecres
dijous
divendres
dissabte [♄1]

Asturian
domingu [☉1]
llunes
martes
miércoles
xueves
vienres
sábadu [♄1]

Venetian
domenega [☉1]
luni
marti
mèrcore
zioba
vénare
sabo [♄1]

Friulian
domenie [☉1]
lunis
martars
miercus
joibe
vinars
sabide [♄1]

Neapolitan
dummeneca [☉1]
lunnerì
marterì
miercurì
gioverì
viernarì
sàbbatu [♄1]

Sardinian language
dominiga [☉1]
lunis
martis
mercuris
iobia
chenabura
Sappadu [♄1]

Sicilian
dumínica [☉1]
luni
marti
mércuri
juvi
vénniri
sábbatu [♄1]

text: Celtic languages[edit]

text: Early Old Irish adopted the names from Latin, but introduced separate terms of Norse origin for Wednesday, Thursday and Friday, then later supplanted these with terms relating to church fasting practices.

text:
Day:
(see Irregularities)
Sunday
Sōl (Sun)
Monday
Luna (Moon)
Tuesday
Mars (Mars)
Wednesday
Mercurius (Mercury)
Thursday
Iuppiter (Jupiter)
Friday
Venus (Venus)
Saturday
Saturnus (Saturn)

Old Irish[4]
Diu[5] srol
Dies scrol[6]
Diu luna[7]
Diu mart[8]
Diu iath[9]
Diu eathamon[10]
Diu triach[11]
Diu saturn

Old Irish (later)
Diu domnica
Diu luna
Diu mart
Diu cétaín [☿2]
Diu eter dib aínib [♃1]
Diu aíne [♀1]
Diu saturn

Irish
An Domhnach [☉1]
Dé Domhnaigh
An Luan
Dé Luain
An Mháirt
Dé Máirt
An Chéadaoin [☿2]
Dé Céadaoin
An Déardaoin [♃1]
Déardaoin
An Aoine [♀1]
Dé hAoine
An Satharn
Dé Sathairn

Scottish Gaelic
Di-Dòmhnaich / Didòmhnaich [☉1]
Di-Luain / Diluain
Di-Màirt / Dimàirt
Di-Ciadain / Diciadain [☿2]
Di-Ardaoin / Diardaoin [♃1]
Di-Haoine / Dihaoine [♀1]
Di-Sàthairne / Disathairne

Welsh
dydd Sul
dydd Llun
dydd Mawrth
dydd Mercher
dydd Iau
dydd Gwener
dydd Sadwrn

Cornish
Dy' Sul
Dy' Lun
Dy' Meurth
Dy' Mergher
Dy' Yow
Dy' Gwener
Dy' Sadorn

Breton
Disul
Dilun
Dimeurzh
Dimerc’her
Diriaou
Digwener
Disadorn

Manx
Jedoonee [☉1]
Jelune
Jemayrt
Jecrean [☿2]
Jerdein [♃1]
Jeheiney [♀1]
Jesarn

text: Adoptions from Romance[edit]

text: Albanian adopted the Latin terms[citation needed]. Other languages adopted the week together with the Latin (Romance) names for the days of the week in the colonial period. Some constructed languages also adopted the Latin terminology.

text:
Day:
(see Irregularities)
Sunday
Sōl (Sun)
Monday
Luna (Moon)
Tuesday
Mars (Mars)
Wednesday
Mercurius (Mercury)
Thursday
Iuppiter (Jupiter)
Friday
Venus (Venus)
Saturday
Saturnus (Saturn)

Albanian
E diel
E hënë
E martë
E mërkurë
E enjte
E premte
E shtunë

Filipino
Linggò [☉1]
Dominggo in most other Philippine languages
Lunes
Martes
Miyerkules
Huwebes
Biyernes
Sábado [♄1]

Māori[12]
[Rā Tapu] [not celestially named] (rā + tapu = "holy day")
Rāhina (rā + Māhina = day + Moon)
Rātū (rā + Tūmatauenga = day + Mars)
Rāapa (rā + Apārangi = day + Mercury)
Rāpare (rā + Pareārau = day + Jupiter)
Rāmere (rā + Mere = day + Venus)
[Rā Horoi] [not celestially named] (rā + horoi = "washing day")

Tetum
Dumingu
Segunda
Tersa
Kuarta
Kinta
Sesta
Sabadu[13]

Interlingua
Dominica [☉1]
Lunedi
Martedi
Mercuridi
Jovedi
Venerdi
Sabbato [♄1]

Ido
Sundio
Lundio
Mardio
Merkurdio
Jovdio
Venerdio
Saturdio

Esperanto
dimanĉo [☉1]
lundo
mardo
merkredo
ĵaŭdo
vendredo
sabato [♄1]

text: Germanic tradition[edit]

text: The Germanic peoples adapted the system introduced by the Romans by substituting the Germanic deities for the Roman ones (with the exception of Saturday) in a process known as interpretatio germanica. The date of the introduction of this system is not known exactly, but it must have happened later than AD 200 but before the introduction of Christianity during the 6th to 7th centuries, i.e., during the final phase or soon after the collapse of the Western Roman Empire.[14] This period is later than the Common Germanic stage, but still during the phase of undifferentiated West Germanic. The names of the days of the week in North Germanic languages were not calqued from Latin directly, but taken from the West Germanic names.

text:
Sunday: Old English Sunnandæg (pronounced [ˈsunnɑndæj]), meaning "sun's day". This is a translation of the Latin phrase dies Solis. English, like most of the Germanic languages, preserves the original pagan/sun associations of the day. Many other European languages, including all of the Romance languages, have changed its name to the equivalent of "the Lord's day" (based on Ecclesiastical Latin dies Dominica). In both West Germanic and North Germanic mythology the Sun is personified as Sunna/Sól.
Monday: Old English Mōnandæg (pronounced [ˈmoːnɑndæj]), meaning "Moon's day". This is equivalent to the Latin name dies lunae. In North Germanic mythology, the Moon is personified as Máni.
Tuesday: Old English Tīwesdæg (pronounced [ˈtiːwezdæj]), meaning "Tiw's day". Tiw (Norse Týr) was a one-handed god associated with single combat and pledges in Norse mythology and also attested prominently in wider Germanic paganism. The name of the day is also related to the Latin name dies Martis, "Day of Mars".
Wednesday: Old English Wōdnesdæg (pronounced [ˈwoːdnezdæj]) meaning the day of the Germanic god Woden (known as Óðinn among the North Germanic peoples), and a prominent god of the Anglo-Saxons (and other Germanic peoples) in England until about the seventh century. It is also vaguely related to the Latin counterpart dies Mercurii, "Day of Mercury". The connection between Mercury and Odin is more strained than the other syncretic connections.[citation needed] The usual explanation[who?] is that both Wodan and Mercury were considered psychopomps, or guides of souls after death, in their respective mythologies; both are also associated with poetic and musical inspiration.[citation needed] The Icelandic Miðviku, German Mittwoch, Low German Middeweek and Finnish keskiviikko all mean mid-week.
Thursday: Old English Þūnresdæg (pronounced [ˈθuːnrezdæj]), meaning 'Þunor's day'. Þunor means thunder or its personification, the Norse god known in Modern English as Thor. Similarly Dutch donderdag, German Donnerstag ('thunder's day'), Finnish torstai, and Scandinavian Torsdag ('Thor's day'). Thor's day corresponds to Latin dies Iovis, "day of Jupiter".
Friday: Old English Frīgedæg (pronounced [ˈfriːjedæj]), meaning the day of the Anglo-Saxon goddess Fríge. The Norse name for the planet Venus was Friggjarstjarna, 'Frigg's star'. It is based on the Latin dies Veneris, "Day of Venus".
Saturday: the only day of the week to retain its Roman origin in English, named after the Roman god Saturn associated with the Titan Cronus, father of Zeus and many Olympians. Its original Anglo-Saxon rendering was Sæturnesdæg (pronounced [ˈsæturnezdæj]). In Latin, it was dies Saturni, "Day of Saturn". The Scandinavian Lørdag/Lördag deviates significantly as it has no reference to either the Norse or the Roman pantheon; it derives from old Norse laugardagr, literally "washing-day". The German Sonnabend (mainly used in northern and eastern Germany) and the Low German words Sünnavend mean "Sunday Eve", the German word Samstag (mainly used in southern and western Germany) derives from the name for Shabbat.

text:
Day:
(see Irregularities)
Sunday
Sunna/Sól
Monday
Mona/Máni
Tuesday
Tiw/Tyr
Wednesday
Woden/Odin
Thursday
Thunor/Thor
Friday
Frige or Freya
Saturday
Saturn

Proto-Germanic
*Sunnōniz dagaz
*Mēniniz dagaz
*Tīwas dagaz, *Þingsas dagaz [♂1]
*Wōdanas dagaz
*Þunras dagaz
*Frijjōz dagaz
*Saturnas dagaz, *Laugōz dagaz [♄2]

Old English
Sunnandæg
Mōnandæg
Tīwesdæg
Wōdnesdæg
Þunresdæg
Frīgedæg
Sæternesdæg

Old Saxon
Sunnundag
*Mānundag
*Tiuwesdag, *Thingesdag [♂1]
Wōdanesdag
*Thunaresdag
Frīadag
*Sunnunāƀand [♄3], *Satarnesdag

Old High German
Sunnûntag
Mânetag
Zîestag
Wuotanestag
Donarestag
Frîjatag
Sunnûnâband [♄3], Sambaztag [♄1]

Middle Low German
Sunnedag
Manedag
Dingesdag [♂1]
Wodenesdag
Donersdag
Vrīdag
Sunnenavend [♄3], Satersdag

German
Sonntag
Montag
Dienstag [♂1], Ziestag (Alemannic German)
Mittwoch [☿1] (older Wutenstag)
Donnerstag
Freitag
Sonnabend [♄3], Samstag [♄1]

Yiddish
Zuntik – זונטיק
Montik – מאנטיק
Dinstik – דינסטיק [♂1]
Mitvokh – מיטוואך [☿1]
Donershtik – דאנערשטיק
Fraytik – פרײַטיק
Shabbes – שבת [♄1]

Scots
Saubath[♄1], Sunday
Monanday
Tysday
Wadensday
Fuirsday
Friday
Seturday

Dutch
zondag
maandag
dinsdag [♂1]
woensdag
donderdag
vrijdag
zaterdag

Afrikaans
Sondag
Maandag
Dinsdag [♂1]
Woensdag
Donderdag
Vrydag
Saterdag

Luxembourgish
Sonndeg
Méindeg
Dënschdeg [♂1]
Mëttwoch [☿1]
Donneschdeg
Freideg
Samschdeg [♄1]

West Frisian
Snein
Moandei
Tiisdei
Woansdei
Tongersdei
Freed
Sneon [♄3], Saterdei

Low Saxon
Sünndag
Maandag
Dingsdag [♂1]
Middeweek [☿1], Goonsdag (rarely Woonsdag)
Dünnerdag
Freedag
Sünnavend [♄3], Saterdag

Old Norse
sunnudagr
mánadagr
tysdagr
óðinsdagr
þórsdagr
frjádagr
laugardagr [♄2], sunnunótt [♄3]

Faroese
sunnudagur
mánadagur
týsdagur
mikudagur [☿1], ónsdagur (Suðuroy)
hósdagur/
tórsdagur (Suðuroy)
fríggjadagur
leygardagur [♄2]

Icelandic
sunnudagur
mánudagur
þriðjudagur [♂3]
miðvikudagur [☿1]
fimmtudagur [♃3]
föstudagur [♀1]
laugardagur [♄2]

Norwegian Bokmål
søndag
mandag
tirsdag
onsdag
torsdag
fredag
lørdag [♄2]

Norwegian Nynorsk
sundag/søndag
måndag
tysdag
onsdag
torsdag
fredag
laurdag [♄2]

Danish
søndag
mandag
tirsdag
onsdag
torsdag
fredag
lørdag [♄2]

Swedish
söndag
måndag
tisdag
onsdag
torsdag
fredag
lördag [♄2]

Elfdalian
sunndag
mondag
tisdag
ųosdag
tųosdag
frjådag
lovdag

text: Adoptions from Germanic[edit]

text:
Day:
(see Irregularities)
Sunday
Sunna/Sól
Monday
Mona/Máni
Tuesday
Tiw/Tyr
Wednesday
Woden/Odin
Thursday
Thunor/Thor
Friday
Frige or Freya
Saturday
Saturn

Finnish
sunnuntai
maanantai
tiistai
keskiviikko [☿1]
torstai
perjantai
lauantai [♄2]

Estonian
pühapäev [☉2]
esmaspäev
teisipäev
kolmapäev
neljapäev
reede
laupäev [♄2]

Maori (transliteration; translation)
Wiki[☉8]; Rātapu
Mane; Rāhina
Tūrei; Rātū
Wenerei; Rāapa
Tāite; Rāpare
Paraire; Rāmere
Hāterei; Rāhoroi

text: South Asian tradition[edit]

text: Hindu astrology adopted the concept of days under the regency of a planet under the term vāra, the days of the week being called āditya-, soma-, maṅgala-, budha-, guru-, śukra-, and śani-vāra. śukrá is a name of Venus (regarded as a son of Bhṛgu); guru is here a title of Bṛhaspati, and hence of Jupiter; budha "Mercury" is regarded as a son of Soma, i.e. the Moon.[15] Knowledge of Greek astrology existed since about the 2nd century BC, but references to the vāra occur somewhat later, during the Gupta period (Yājñavalkya Smṛti, c. 3rd to 5th century), i.e. at roughly the same period the system was introduced in the Roman Empire. (Source?)

text:
Sunday
the Sun (Aditya, Ravi)
Monday
the Moon (Soma, Chandra, Indu)
Tuesday
Mars (Mangala)
Wednesday
Mercury (Budha)
Thursday
Jupiter (Guru)
Friday
Venus (Shukra)
Saturday
Saturn (Shani)

Balti
Adeed
عدید
Chamdral
چامدرال
Angaru
انگارا
Boru
بورو
Brespod
بریس پود
Shugoru
شوگ ورو
Shingsher
شنگ شےر

Bengali
রবিবার
Robibar
সোমবার
Shombar
মঙ্গলবার
Monggolbar
বুধবার
Budhbar
বৃহস্পতিবার
Brihôshpotibar
শুক্রবার
Shukrobar
শনিবার
Shonibar

Bhojpuri
एतवार
Aitwār
सोमार
Somār
मंगर
Mangar
बुध
Budh
बियफे
Bi'phey
सुक्क
Sukk
सनिच्चर
Sanichchar

Burushaski
Adit
ادیت
Chandoro
چندورؤ
Angaro
نگارو
Bodo
بوڈو
Berayspat
بیرے سپاٹ
Shukuro
شوک ورؤ
Shemshayr
شیم شےر

Chitrali
(Khowar)
Yakshambey
یک شمبے
Doshambey
دو شمبے[☽4]
Seshambey
سہ شمبے
Charshambey
چار شمبے
Pachambey
پچھمبے
Adina
آدینہ [♀3]
Shambey
شمبے

Gujarati
રવિવાર
Ravivār
સોમવાર
Somvār
મંગળવાર
Mangaḷvār
બુધવાર
Budhvār
ગુરૂવાર
Guruvār
શુક્રવાર
Shukravār
શનિવાર
Shanivār

Hindi
रविवार
Ravivār
सोमवार
Somavār
मंगलवार
Mangalavār
बुधवार
Budhavār
गुरूवार
Guruvār
शुक्रवार
Shukravār
शनिवार
Shanivār

Hindko
Atwaar
اتوار
Suwar
سؤ وار
Mungal
منگل
Bud
بدھ
Jumiraat
جمعرات
Jummah
جمعہ
Khali
خالي

Konkani
आयतार
Āytār
सोमार
Somaar
मंगळार
Mangaḷār
बुधवार
Budhavār
भीरेस्तार
Bhirestār
शुक्रार
Shukrār
शेनवार
Shenvār

Maldivian
އާދީއްތަ
Aadheettha
ހޯމަ
Homa
އަންގާރަ
Angaara
ބުދަ
Budha
ބުރާސްފަތި
Buraasfathi
ހުކުރު
Hukuru
ހޮނިހިރު
Honihiru

Marathi
रविवार
Ravivār
सोमवार
Somavār
मंगळवार
Mangaḷavār
बुधवार
Budhavār
गुरूवार
Guruvār
शुक्रवार
Shukravār

Kashmiri
Āthvār
आथु'वार اَتھ وار
Çāņdėrvār
च़'न्दु'रवार ژندر وار
Bomvār
बोमवार پم وار
Bödvār
बॅदवार برھ وار
Brêsvār
ब्रसवार برس وار
Shokụrvār / Jumāh
शो'कु'रवार شۆکٕروار
जुमाह جُمھ
Baţėvār
बटु'वार بٹ وار

Kannada
ಭಾನುವಾರ
Bhanu Vaara
ಸೋಮವಾರ
Soma Vaara
ಮಂಗಳವಾರ
Mangala Vaara
ಬುಧವಾರ
Budha Vaara
ಗುರುವಾರ
Guru Vaara
ಶುಕ್ರವಾರ
Shukra Vaara
ಶನಿವಾರ
Shani Vaara

Malayalam
ഞായര്
Nhāyar
തിങ്കള്
Tingal
ചൊവ്വ
Chovva
ബുധന്
Budhan
വ്യാഴം
Vyāzham
വെള്ളി
Velli
ശനി
Shani

Nepali
आइतवार
Aaitabar
सोमवार
Sombar
मंगलवार
Mangalbar
बुधवार
Budhabar
बिहिवार
Bihibar
शुक्रवार
Sukrabar
शनिवार
Sanibar

Pashto
Etwar
اتوار
Gul
ګل
Nehi
نهه
Shoro
شورو
Ziarat
زيارت
Jumma
جمعه
Khali
خالي

Punjabi
(Gurmukhi)
ਐਤਵਾਰ
etvār
ਸੋਮਵਾਰ
sōmvār
ਮੰਗਲਵਾਰ
mangalvār
ਬੁੱਧਵਾਰ
búdvār
ਵੀਰਵਾਰ
vīrvār
ਸ਼ੁੱਕਰਵਾਰ
shukkarvār
ਸ਼ਨਿੱਚਰਵਾਰ
shaniccharvār

Odia
ରବିବାର
Rabibār
ସୋମବାର
Sombār
ମଙ୍ଗଳବାର
Mangalbār
ବୁଧବାର
Buddhbār
ଗୁରୁବାର
Gurubār
ଶୁକ୍ରବାର
Shukrabār
ଶନିବାର
Shanibār

Sinhala
ඉරිදා
Irida
සඳුදා
Sanduda
අඟහරුවාදා
Angaharuwada
බදාදා
Badada
බ්‍රහස්පතින්දා
Brahaspathinda
සිකුරාදා
Sikurada
සෙනසුරාදා
Senasurada

Sylheti
রবিবার
Robibar
সোমবার
Shombar
মঙ্গলবার
Mongolbar
বুধবার
Budhbar
বিষুধবার
Bishudhbar
সুক্ষুরবার / জুম'আবার
Shukkurbar / Jum'abar[♀4]
শনিবার
Shonibar

Telugu
ఆదివారం
Aadi Vāram
సోమవారం
Soma Vāram
మంగళవారం
Mangala Vāram
బుధవారం
Budha Vāram
గురువారం
Bestha/Guru/Lakshmi Vāram
శుక్రవారం
Shukra Vāram
శనివారం
Shani Vāram

Tamil
ஞாயிறு
Gnyāyiru
திங்கள்
Thingal
செவ்வாய்
Chevvāi
புதன்
Budhan
வியாழன்
Viyāzhan
வெள்ளி
Velli
சனி
Sani

Sanskrit
भानुवासरम्
Bhānuvāsaram
इन्दुवासरम्
Induvāsaram
भौमवासरम्
Bhaumavāsaram
सौम्यवासरम्
Saumyavāsaram
गुरुवासरम्
Guruvāsaram
भृगुवासरम्
Bhṛguvāsaram
स्थिरवासरम्
Sthiravāsaram

Shina
Adit
ادیت
Tsunduro
تساند ورؤ
Ungaro
نگارو
Budo
بوڈو
Brespat
بیرے سپاٹ
Shukur
شوکر
Shimsher
شیم شےر

Sindhi
Aacheru
آچر
Soomaru
سومر
Angaro
انڱارو
Arbau
اربع
Kameesa
خميس
Jum'o
جمعو
Chancher
ڇنڇر

Sylheti
রবিবার
Robibar
সোমবার
Shombar
মঙ্গলবার
Mongolbar
বুধবার
Budhbar
বিশুদ্ধবার
Bishudbar
শুক্ষুরবার/জুমাবার
Shukkurbar/Jummabar
শনিবার
Shonibar

Urdu
Itwār
اتوار
Pīr
پیر [☽4]
Mangal
منگل
Bodh
بدھ
Jumārāt
جمعرات
Jummah
جمعہ[♀4]
Heftah
ہفتہ [♄6]

Western Punjabi
(Shahmukhi)
Aitwār
اتوار
Pīr
پیر
Mangal
منگل
Budh
بدھ
Jumāy-rāt
جمعرات
Jummah
جمعہ
Hafta
ہفتہ

text: East Asian tradition[edit]

text: The East Asian naming system for the days of the week closely parallels that of the Latin system and is ordered after the "Seven Luminaries" (七曜 qī yào), which consists of the Sun, Moon and the five planets visible to the naked eye.

text: The Chinese seem to have adopted the seven-day week from the Hellenistic system by the 4th century, although by which route is not entirely clear. It was again transmitted to China in the 8th century by Manichaeans, via the country of Kang (a Central Asian polity near Samarkand).[16] The 4th-century date, according to the Cihai encyclopedia,[year needed] is due to a reference to Fan Ning (範寧/范宁), an astrologer of the Jin Dynasty. The renewed adoption from Manichaeans in the 8th century (Tang Dynasty) is documented with the writings of the Chinese Buddhist monk Yi Jing and the Ceylonese Buddhist monk Bu Kong.

text: The Chinese transliteration of the planetary system was soon brought to Japan by the Japanese monk Kobo Daishi; surviving diaries of the Japanese statesman Fujiwara Michinaga show the seven day system in use in Heian Period Japan as early as 1007. In Japan, the seven day system was kept in use (for astrological purposes) until its promotion to a full-fledged (Western-style) calendrical basis during the Meiji era. In China, with the founding of the Republic of China in 1911, Monday through Saturday in China are now named after the luminaries implicitly with the numbers.

text:
Sunday
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday

Celestial Object
Sun (日)
First Star
Moon (月)
Second Star
Mars (火)
Third Star
Mercury (水)
Fourth Star
Jupiter (木)
Fifth Star
Venus (金)
Sixth Star
Saturn (土)
Seventh Star

Classical Chinese
日曜日
Rìyàorì
月曜日
Yuèyàorì
火曜日
Huǒyàorì
水曜日
Shuǐyàorì
木曜日
Mùyàorì
金曜日
Jīnyàorì
土曜日
Tǔyàorì

Japanese
日曜日
Nichiyōbi
月曜日
Getsuyōbi
火曜日
Kayōbi
水曜日
Suiyōbi
木曜日
Mokuyōbi
金曜日
Kin'yōbi
土曜日
Doyōbi

Korean
일요일
日曜日
Ilyoil
월요일
月曜日
Wolyoil
화요일
火曜日
Hwayoil
수요일
水曜日
Suyoil
목요일
木曜日
Mogyoil
금요일
金曜日
Geumyoil
토요일
土曜日
Toyoil

Mongolian
наран өдөр naraŋ ödör
саран өдөр saraŋ ödör
гал өдөр gal ödör
усан өдөр usaŋ ödör
модон өдөр modoŋ ödör
төмөр өдөр, алтан өдөр tömör ödör, altaŋ ödör
шороон өдөр shorooŋ ödör

Tibetan
གཟའ་ཉི་མ།
(gza' nyi ma)
Nyima
གཟའ་ཟླ་བ།
(gza' zla wa)
Dawa
གཟའ་མིག་དམར།
(gza' mig dmar)
Mikmar
གཟའ་ལྷག་པ།
(gza' lhak pa)
Lhakpa
གཟའ་ཕུར་བུ།
(gza' phur bu)
Purbu
གཟའ་པ་སངས།
(gza' pa sangs)
Pasang
གཟའ་སྤེན་པ།
(gza' spen ba)
Penba

text: Southeast Asian tradition[edit]

text: The Southeast Asian tradition also uses the Hindu names of the days of the week.

text:
Sunday
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday

Burmese
တနင်္ဂနွေ[☉9]
IPA: [tənɪ́ɴ ɡənwè]
(ta.nangga.nwe)
တနင်္လာ[☽5]
IPA: [tənɪ́ɴ là]
(ta.nangla)
အင်္ဂါ
IPA: [ɪ̀ɴ ɡà]
(Angga)
ဗုဒ္ဓဟူး
IPA: [boʊʔ dəhú]
(Buddhahu)
(afternoon=new day)
ရာဟု
Rahu
ကြာသာပတေး
IPA: [tɕà ðà bədé]
(Krasapate)
သောကြာ
IPA: [θaʊʔ tɕà]
(Saukra)
စနေ
IPA: [sənè]
(Cane)

Mon
တ္ၚဲ အဒိုတ်
[ŋoa ətɜ̀t]
from Sans. āditya
တ္ၚဲ စန်
[ŋoa cɔn]
from Sans. candra
တ္ၚဲ အၚါ
[ŋoa əŋɛ̀a]
from Sans. aṅgāra
တ္ၚဲ ဗုဒ္ဓဝါ
[ŋoa pùt-həwɛ̀a]
from Sans. budhavāra
တ္ၚဲ ဗြဴဗ္တိ
[ŋoa pɹɛ̀apətɔeʔ]
from Sans. bṛhaspati
တ္ၚဲ သိုက်.
[ŋoa sak]
from Sans. śukra
တ္ၚဲ သ္ၚိ သဝ်
[ŋoa hɔeʔ sɔ]
from Sans. śani

Khmer
ថ្ងៃអាទិត្យ
[tŋaj ʔaːtɨt]
ថ្ងៃចន្ទ
[tŋaj can]
ថ្ងៃអង្គារ
[tŋaj ʔɑŋkiə]
ថ្ងៃពុធ
[tŋaj put]
ថ្ងៃព្រហស្បត្ណិ
[tŋaj prɔhoə̯h]
ថ្ងៃសុក្រ
[tŋaj sok]
ថ្ងៃសៅរ៍
[tŋaj saʋ]

Lao
ວັນອາທິດ
[wán ʔàːtʰīt]
ວັນຈັນ
[wán càn]
ວັນອັງຄານ
[wán ʔàŋkʰáːn]
ວັນພຸດ
[wán pʰūt]
ວັນພະຫັດ
[wán pʰāhát]
ວັນສຸກ
[wán súk]
ວັນເສົາ
[wán sǎu]

Cham
Adit
Thôm
Angar
But
jip
Suk
Thanưchăn

Shan
ဝၼ်းဢႃတိတ်ႉ
IPA: [wan˦ ʔaː˩ tit˥]
ဝၼ်းၸၼ်
IPA: [wan˦ tsan˩]
ဝၼ်းဢင်းၵၼ်း
IPA: [wan˦ ʔaŋ˦ kan˦]
ဝၼ်းၽုတ်ႉ
IPA: [wan˦ pʰut˥]
ဝၼ်းၽတ်း
IPA: [wan˦ pʰat˦]
ဝၼ်းသုၵ်း
IPA: [wan˦ sʰuk˦]
ဝၼ်းသဝ်
IPA: [wan˦ sʰaw˩]

Thai
วันอาทิตย์
Wan Āthit
วันจันทร์
Wan Chan
วันอังคาร
Wan Angkhān
วันพุธ
Wan Phut
วันพฤหัสบดี
Wan Phruehatsabodi
วันศุกร์
Wan Suk
วันเสาร์
Wan Sao

Mongolian
адъяа
ad'yaa
сумъяа
sum'yaa
ангараг
angarag
буд
bud
бархабадь
barhabad'
сугар
sugar
санчир
sanchir

Javanese
Raditya
Soma
Anggara
Buda
Respati
Sukra
Tumpek

Balinese
Redite
Soma
Anggara
Buda
Wrespati
Sukra
Saniscara

Sinhala
ඉරිදා
Iridaa
සඳුදා
Sandudaa
අඟහරුවාදා
Angaharuwaadaa
බදාදා
Badaadaa
බ්‍රහස්පතින්දා
Brahaspathindaa
සිකුරාදා
Sikuraadaa
සෙනසුරාදා
Senasuraadaa

text: Numbered days of the week[edit]

text: Days numbered from Sunday[edit]

text: Sunday comes first in order in calendars shown in the table below. In the Judeo-Christian or Abrahamic tradition, the first day of the week is Sunday. Biblical Sabbath (corresponding to Saturday), when God rested from six-day Creation, made the day following Sabbath the first day of the week (corresponding to Sunday). Seventh-day Sabbaths were sanctified for celebration and rest. After the week was adopted in early Christianity, Sunday remained the first day of the week, but also gradually displaced Saturday as the day of celebration and rest, being considered the Lord's Day.

text: Saint Martin of Dumio (c. 520–580), archbishop of Braga, decided not to call days by pagan gods and to use ecclesiastic terminology to designate them. While the custom of numbering the days of the week was mostly prevalent in the Eastern Church, Portuguese and Galician, due to Martin's influence, are the only Romance languages in which the names of the days come from numbers rather than planetary names.[17]

text: Icelandic is a special case within the Germanic languages, maintaining only the Sun and Moon (sunnudagur and mánudagur respectively), while dispensing with the names of the explicitly heathen gods in favour of a combination of numbered days and days whose names are linked to pious or domestic routine (föstudagur, "Fasting Day" and laugardagur, "Washing Day"). The "washing day" is also used in other North Germanic languages, but otherwise the names correspond to those of English.

text:
Day
Number From One
Sunday
Day One
Monday
Day Two
Tuesday
Day Three
Wednesday
Day Four
Thursday
Day Five
Friday
Day Six
Saturday
Day Seven

Icelandic
sunnudagur (Sun)
mánudagur (Moon)
þriðjudagur
miðvikudagur [☿1]
fimmtudagur
föstudagur [♀1]
laugardagur [♄2]

Faroese
sunnudagur
mánadagur
týsdagur
mikudagur
hósdagur
fríggjadagur
leygardagur

Hebrew
ראשון
rishon
שני
sheyni
שלישי
shlishi
רביעי
revi'i
חמישי
khamishi
שישי
shishi
שבת
Shabbat[♄1]

Ecclesiastical Latin
Dominica [☉1]
feria secunda
feria tertia
feria quarta
feria quinta
feria sexta
sabbatum [♄1]

Portuguese
domingo [☉1]
segunda-feira
terça-feira
quarta-feira
quinta-feira
sexta-feira
sábado [♄1]

Galician
domingo [☉1]
segunda feira
terza feira
terceira feira
corta feira
quarta feira
quinta feira
sexta feira
sábado [♄1]

Tetum
loron-domingu
loron-segunda
loron-tersa
loron-kuarta
loron-kinta
loron-sesta
loron-sábadu

Greek
Κυριακή
Kyriakí [☉1]
Δευτέρα
Deftéra
Τρίτη
Tríti
Τετάρτη
Tetárti
Πέμπτη
Pémpti
Παρασκευή
Paraskeví [♀2]
Σάββατο
Sávato [♄1]

Georgian
კვირა k'vira
ორშაბათი oršabati
სამშაბათი samšabati
ოთხშაბათი otxšabati
ხუთშაბათი xutšabati
პარასკევი p'arask'evi
შაბათი šabati

Armenian
Կիրակի
Kiraki [☉1]
Երկուշաբթի
Yerkushabti
Երեքշաբթի
Yerekshabti
Չորեքշաբթի
Chorekshabti
Հինգշաբթի
Hingshabti
Ուրբաթ
Urbat
Շաբաթ
Shabat [♄1]

Vietnamese
chủ nhật (chúa nhật)
(ngày) thứ hai
(ngày) thứ ba
(ngày) thứ tư
(ngày) thứ năm
(ngày) thứ sáu
(ngày) thứ bảy

Somali
Axad
Isniin
Talaado
Arbaco
Khamiis
Jimco
Sabti

Amharic
እሑድ
əhud
ሰኞ
säñño (Next)
ማክሰኞ
maksäñño
ረቡዕ, ሮብ
räbu, rob
ሐሙስ
hamus
ዓርብ
arb (Sunset)
ቅዳሜ
ḳədame (First)

Arabic
يوم) الأحد)
(yawm) al-aḥad
يوم) الإثنين)
(yawm) al-ithnayn
يوم) الثُّلَاثاء)
(yawm) ath-thulāthā’
يوم) الأَرْبعاء)
(yawm) al-’arbi‘ā’
يوم) الخَمِيس)
(yawm) al-khamīs
يوم) الجُمْعَة)
(yawm) al-jum‘ah [♀4]
يوم) السَّبْت)
(yawm) as-sabt [♄5]

Maltese
il-Ħadd
it-Tnejn
it-Tlieta
l-Erbgħa
il-Ħamis
il-Ġimgħa [♀4]
is-Sibt [♄5]

Malay
Ahad
Isnin
Selasa
Rabu
Khamis
Jumaat [♀4]
Sabtu [♄5]

Indonesian
Minggu [☉1] (Portuguese)
Ahad
Senin
Selasa
Rabu
Kamis
Jumat [♀4]
Sabtu [♄5]

Javanese
Ngahad, Ngakad,
Minggu[☉1] (Portuguese)
Senèn
Selasa
Rebo
Kemis
Jemuwah [♀4]
Setu [♄5]

Sundanese
Minggu / Minggon [☉1] (Portuguese)
Senén
Salasa
Rebo
Kemis
Jumaah [♀4]
Saptu [♄5]

Persian
یکشنبه
yekšanbe
Mehr ruz
مهرروز
دوشنبه
došanbe
Māh ruz
ماه روز
سه شنبه
sešanbe
Bahrām ruz
بهرام روز
چهارشنبه
čāhāršanbe
Tir ruz
تیر روز
پنجشنبه
panjšanbe
Hormazd ruz
هرمزد روز
آدینه or جمعه
ādine [♀3] or djome [♀4]
Nāhid ruz
ناهید روز
شنبه
šanbe
Keyvān ruz
کیوان روز

Khowar
یک شمبے
yak shambey
دو شمبے[☽4]
du shambey
سہ شمبے
sey shambey
چار شمبے
char shambey
پچھمبے
pachhambey
آدینہ[♀3]
adina
شمبے
shambey

Kurdish
Yekşem
Duşem
Sêşem
Çarşem
Pêncşem
În
Şemî

Old Turkic
birinç kün
ikinç kün
üçünç kün
törtinç kün
beşinç kün
altınç kün
yetinç kün

Turkish
Pazar [☉4]
Pazartesi [☽2]
Salı [♂4]
Çarşamba [☿4]
Perşembe [♃4]
Cuma [♀4]
Cumartesi [♄4]

Uzbek
Yakshanba
Dushanba
Seshanba
Chorshanba
Payshanba
Juma
Shanba

Navajo
Damóo/Damíigo [☉1] (Spanish)
Damóo Biiskání
Sunday has ended
Damóo dóó Naakiską́o
Sunday +2 × sunrise
Damóo dóó Tááʼ Yiką́o
Sunday +3 × sunrise
Damóo dóó Dį́į́ʼ Yiką́o
Sunday +4 × sunrise
Ndaʼiiníísh
It ends/done for the week
Yiką́o Damóo
[upon] sunrise [it is] Sunday

text: Days numbered from Monday[edit]

text: The ISO prescribes Monday as the first day of the week with ISO-8601 for software date formats.

text: The Slavic, Baltic and Uralic languages (except Finnish and partially Estonian) adopted numbering but took Monday rather than Sunday as the "first day".[18] This convention is also found in some Austronesian languages whose speakers were converted to Christianity by European missionaries.[19]

text: In Slavic languages, some of the names correspond to numerals after Sunday: compare Russian vtornik "Tuesday" and vtoroj "the following", chetverg "Thursday" and chetvertyj "the fourth", pyatnitsa "Friday" and pyatyj "the fifth"; see also the Notes.

text:
Day
Number From One
Monday
Day One
Tuesday
Day Two
Wednesday
Day Three
Thursday
Day Four
Friday
Day Five
Saturday
Day Six
Sunday
Day Seven

ISO 8601 #
1
2
3
4
5
6
7

Russian
понедельник
ponedel'nik [☽1]
вторник
vtornik
среда
sreda [☿1]
четверг
chetverg
пятница
pyatnitsa
суббота
subbota [♄1]
воскресенье
voskresen'ye [☉3]

Belarusian
панядзелак
panyadzelak [☽1]
аўторак
awtorak
серада
serada [☿1]
чацвер
chats'ver
пятніца
pyatnitsa
субота
subota [♄1]
нядзеля
nyadzelya [☉6]

Ukrainian
понедiлок
ponedilok [☽1]
вiвторок
vivtorok
середа
sereda [☿1]
четвер
chetver
п'ятниця
p'yatnitsya
субота
subota [♄1]
недiля
nedilya [☉6]

Bulgarian
понеделник
ponedelnik [☽1]
вторник
vtornik
сряда
sryada [☿1]
четвъртък
chetvărtăk
петък
petăk
събота
săbota [♄1]
неделя
nedelya [☉6]

Polish
poniedziałek [☽1]
wtorek
środa [☿1]
czwartek
piątek
sobota [♄1]
niedziela [☉6]

Kashubian
pòniedzôłk
wtórk
strzoda
czwiôrtk
piątk
sobòta
niedzela

Slovak
pondelok [☽1]
utorok
streda [☿1]
štvrtok
piatok
sobota [♄1]
nedeľa [☉6]

Czech
pondělí or pondělek [☽1]
úterý or úterek
středa [☿1]
čtvrtek
pátek
sobota [♄1]
neděle [☉6]

Slovene
ponedeljek [☽1]
torek
sreda [☿1]
četrtek
petek
sobota [♄1]
nedelja [☉6]

Bosnian
ponedjeljak
utorak
srijeda
četvrtak
petak
subota
nedjelja

Croatian
ponedjeljak [☽1]
utorak
srijeda [☿1]
četvrtak
petak
subota [♄1]
nedjelja [☉6]

Serbian
понедељак
ponedeljak [☽1]
уторак
utorak
среда
sreda [☿1]
четвртак
četvrtak
петак
petak
субота
subota [♄1]
недеља
nedelja [☉6]

Macedonian
понеделник
ponedelnik [☽1]
вторник
vtornik
среда
sreda [☿1]
четврток
chetvrtok
петок
petok
сабота
sabota [♄1]
недела
nedela [☉6]

Lithuanian
pirmadienis
antradienis
trečiadienis
ketvirtadienis
penktadienis
šeštadienis
sekmadienis

Latvian
pirmdiena
otrdiena
trešdiena
ceturtdiena
piektdiena
sestdiena
svētdiena

Hungarian
hétfő [☽3]
kedd [♂2]
szerda [☿1] Slavic
csütörtök Slavic
péntek Slavic
szombat [♄1] Slavic
vasárnap [☉5]

Estonian
esmaspäev
teisipäev
kolmapäev
neljapäev
reede
laupäev
pühapäev

Mongolian
(numerical)
нэг дэх өдөр
neg dekh ödör
хоёр дахь өдөр
hoyor dahi ödör
гурав дахь өдөр
gurav dahi ödör
дөрөв дэх өдөр
döröv dekh ödör
тав дахь өдөр
tav dahi ödör
хагас сайн өдөр
hagas sayn ödör [♄7]
бүтэн сайн өдөр
büten sayn ödör [☉7]

Mongolian
(Tibetan)
даваа
davaa
мягмар
myagmar
лхагва
lhagva
пүрэв
pürev
баасан
baasan
бямба
byamba
ням
nyam

Luo
Wuok tich
Tich ariyo
Tich adek
Tich ang'uen
Tich abich
Chieng' ngeso
Juma pil

Tok Pisin (Melanesian Pidgin)
mande
tunde
trinde
fonde
fraide
sarere
sande

Apma (Vanuatu)
ren bwaleh / mande[20]
ren karu
ren katsil
ren kavet
ren kalim
lesaare
sande

text: In Standard Chinese, the week is referred to as the cycle of the stars (Chinese: 星期; pinyin: Xīngqī). The modern Chinese names for the days of the week are based on a simple numerical sequence. The word for 'week' (which is literally translated to 'star day') is followed by a number indicating the day: 'Monday' is literally 'star day one', 'Tuesday' is 'star day two', etc. The exception is Sunday, where rì (日), meaning 'sun' or 'day', is used instead of a number.[21]

text:
Day
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday

Standard Chinese
星期一
Xīngqīyī
星期二
Xīngqí'èr
星期三
Xīngqīsān
星期四
Xīngqīsì
星期五
Xīngqīwǔ
星期六
Xīngqīliù
星期日
Xīngqīrì

text: Days numbered from Saturday[edit]

text: In Swahili, the day begins at sunrise rather than sunset, and so are offset by twelve hours from the Arabic and Hebrew calendar. Saturday is therefore the first day of the week, as it is the day that includes the first night of the week in Arabic.

text: Etymologically speaking, Swahili has two "fifth" days. The words for Saturday through Wednesday contain the Bantu-derived Swahili words for "one" through "five". The word for Thursday, Alhamisi, is of Arabic origin and means "the fifth" (day). The word for Friday, Ijumaa, is also Arabic and means (day of) "gathering" for the Friday noon prayers in Islam.

text:
Day
Number from One
Saturday
Day One
Sunday
Day Two
Monday
Day Three
Tuesday
Day Four
Wednesday
Day Five
Thursday
Day Six
Friday
Day Seven

Swahili[22]
jumamosi
jumapili
jumatatu
jumanne
jumatano
alhamisi [♃2]
ijumaa [♀4]

text: Mixing of numbering and astronomy[edit]

text: In the Žejane dialect of Istro-Romanian, lur (Monday) and virer (Friday) follow the Latin convention, while utorek (Tuesday), sredu (Wednesday), and četrtok (Thursday) follow the Slavic convention.[23]

text:
Day
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday

Istro-Romanian, Žejane dialect
lur
utorek
sredu
četrtok
virer
simbota [♄1]
dumireca [☉1]

text: There are several systems in the different Basque dialects.[24]

text:
Day:
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday

Standard Basque, Guipuscoan Basque
astelehena ("week-first")
asteartea ("week-between")
asteazkena ("week-last")
osteguna ("Ortzi/Sky day")
ostirala (see Ortzi)
larunbata ("fourth", "meeting of friends"), neskenegun ("girls' day")
igandea

Biscayne Basque
astelena ("week-first"), ilen ("Moon day")
martitzena ("Mars day")
eguaztena ("day last")
eguena ("day of days", "day of light")
barikua ("day without supper"), egubakotx
zapatua (compare with Spanish sábado from Sabbath)
domeka (from Latin Dominica [dies])

text: In Judaeo-Spanish (Ladino), which is mainly based on a medieval version of Spanish, the five days of Monday–Friday closely follow the Spanish names. Sunday uses the Arabic name, which is based on numbering, because a Jewish language was not likely to adapt a name based on "Lord's Day" for Sunday. As in Spanish, the Ladino name for Saturday is based on Sabbath. However, as a Jewish language—and with Saturday being the actual day of rest in the Jewish community—Ladino directly adapted the Hebrew name, Shabbat.[25]

text:
Day
Sunday
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday

Judaeo-Spanish (Ladino)
Alhadh
Lunes
Martes
Miércoles
Juğeves
Viernes
Shabat [♄1]