The Canonical Column, Book 66: Revelation

We now continue our journey through the Canonical Column with the sixty-sixth book of the biblical canon–Revelation. For those encountering this series for the first time and wondering what the Canonical Column is, I highly recommend first reviewing my introduction to the Canonical Column (or this summary of the mystery if you prefer a shorter overview). Without this foundational understanding, it will be difficult to fully grasp or contextualize the information presented in this analysis.¹

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).² In the case of Revelation, its two witnesses are Leviticus 27 and Isaiah 66. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Revelation. To this end, each has been divinely embedded with textual allusions to specific passages within the book of Revelation and intentionally sequenced as the twenty-seventh chapter in its branch of the framework, and the sixty-sixth chapter of its branch-pair, reflecting Revelation’s ordinal position as both the twenty-seventh book of the New Testament and the sixty-sixth book of the Bible.³ As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Revelation are firmly established.

Table of Contents anchor

The Book of Revelation

The book of Revelation, also called the Apocalypse of Jesus Christ, stands as the capstone of the New Testament and the final revelation of God’s redemptive plan. Written by the apostle John during his exile on the island of Patmos (Rev. 1:9), it presents itself as both a letter to the seven churches of Asia Minor and a prophetic unveiling of events leading to the consummation of all things. The book opens with a vision of the glorified Christ, proceeds through a series of symbolic judgments and heavenly scenes, and culminates in the final defeat of evil and the creation of a new heaven and new earth.

Revelation’s imagery is steeped in Old Testament language, drawing extensively from the prophets—especially Daniel, Ezekiel, Zechariah, and Isaiah. Its symbols—beasts, horns, seals, trumpets, bowls, and dragons—form a rich tapestry of divine revelation that conveys timeless truths about God’s sovereignty, the conflict between good and evil, and the ultimate triumph of Christ. Though its apocalyptic style employs vivid metaphor, its message is both pastoral and theological: to comfort the faithful under persecution and to assure them that history is under God’s control.

Traditionally dated to the late first century (around A.D. 95–96) during the reign of Emperor Domitian, Revelation was likely composed for believers facing mounting hostility from the Roman Empire. Yet its scope extends beyond its immediate historical setting, portraying the universal and eternal victory of the Lamb who was slain. From beginning to end, it proclaims that Jesus Christ is Lord of history, Judge of the nations, and King of kings—whose kingdom shall never pass away.

Authorship & Dating

From the earliest centuries of the Church, the authorship of the book of Revelation has been attributed to John the Apostle, the beloved disciple of Jesus and the author of the Fourth Gospel and three epistles. The writer identifies himself simply as “John” (Rev. 1:1, 4, 9; 22:8), and early Christian testimony consistently understood this to refer to the apostle. Church Fathers such as Justin Martyr, Irenaeus, Clement of Alexandria, Tertullian, Hippolytus, and Origen all affirm Johannine authorship, and Irenaeus—a student of Polycarp, who in turn had been a disciple of John—explicitly states that the Apocalypse was seen “toward the end of the reign of Domitian” (Against Heresies 5.30.3). This external evidence, combined with the book’s high Christology, symbolic use of numbers, and deep familiarity with the Hebrew Scriptures, strongly supports its origin from the same apostolic circle that produced the Gospel of John.

Nevertheless, modern-critical scholarship has long debated this traditional view. Many critics note the distinct difference in Greek style and syntax between Revelation and the Gospel or epistles of John, suggesting that the Apocalypse was written by another Christian prophet named John—sometimes called “John the Elder”—who lived in Asia Minor near the close of the first century. The unpolished and Hebraic flavor of its Greek, together with its intense apocalyptic character, has led some to view the author as a Jewish-Christian visionary steeped in Old Testament imagery rather than a literary theologian like the evangelist. Others, however, argue that these stylistic differences can be explained by the book’s unique genre and circumstances of composition: unlike the Gospel, Revelation was written in exile, under duress, and in a consciously prophetic idiom that naturally departs from the polished prose of earlier Johannine works.

The traditional dating of the book to A.D. 95–96, during the final years of Emperor Domitian’s reign, remains the most widely accepted view, supported by the testimony of Irenaeus and the historical context of persecution reflected in the seven letters to the churches (Rev. 2–3). A minority of interpreters, however, favor an earlier date in the reign of Nero (A.D. 64–68), citing perceived allusions to the destruction of Jerusalem (Rev. 11) and the numerical symbolism of “666” as a cryptogram for Nero Caesar. While the debate continues, the later Domitianic date better accounts for the book’s mature theology, developed ecclesiology, and its broad vision of the Roman Empire as the beastly power opposed to Christ’s kingdom. Regardless of the exact date, Revelation bears unmistakable marks of apostolic authority and prophetic inspiration—standing as the climactic unveiling of Jesus Christ, written by a servant of God whose witness came through suffering and exile for the word of truth.

Witnessing chapters of Revelation in the Canonical Column

Having introduced the epistle’s background and authorship, we now turn to its two appointed witnesses within the Canonical Column. As previously stated, the two witnessing chapters of Revelation within the Canonical Column are Leviticus 27 and Isaiah 66. Both of these chapters function within their respective branches of the canonical framework as figurative types of the book of Revelation. As such, both of these chapters have been deliberately composed and structured by the spirit of prophecy to reflect the content of the epistle of Revelation. Within each, one can discern divinely embedded allusions to the scenes, imagery, and language of the epistle of Revelation—through which they together affirm its divine authorship, canonicity, and its ordained position as both the twenty-seventh book of the New Testament (within An Holy Priesthood) and the sixty-sixth book of the divinely sanctioned biblical canon overall (within Second Isaiah).⁴

Context of Leviticus 27

Leviticus 27 serves as the concluding chapter of the book of Leviticus, providing a formal appendix to the Levitical code. After the preceding chapters have defined Israel’s system of sacrifices, priesthood, festivals, and vows, this final section deals specifically with the laws governing vows and dedications—acts of voluntary consecration by which individuals, animals, houses, or fields could be devoted to the LORD. The chapter is not an afterthought but a fitting conclusion to the book’s overarching theme of holiness. Whereas the earlier laws described the means by which holiness was maintained, Leviticus 27 addresses how holiness could be voluntarily extended through personal vows and gifts beyond what was required by commandment.

In ancient Israel, making a vow was a solemn act of worship signifying total dedication to God. The items or persons vowed became holy unto the LORD and thus came under divine ownership. The valuation system detailed in the chapter—assigning specific shekel amounts to persons, animals, or property—served to translate the vow into a tangible act of devotion, ensuring that even voluntary offerings upheld the order and sanctity of the sanctuary economy. In some cases, what was vowed could be redeemed by paying its assessed value plus one-fifth, but anything explicitly “devoted” (ḥerem)—set apart for God in an irrevocable way—could not be reclaimed or sold (Lev. 27:28–29). This distinction between what could and could not be redeemed underscores the seriousness of one’s word before God and the inviolable nature of consecration once declared.

Leviticus 27 thus brings the entire priestly code to its natural theological climax. The book that began with sacrifices of approach (Lev. 1–7) now ends with the total surrender of ownership to God, symbolizing that all things ultimately belong to Him. The chapter reaffirms the covenant principle that holiness is not merely ritual, but relational—that the people of Israel, their land, and all their possessions exist under divine claim. Its closing verse, “These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai” (Lev. 27:34), functions as a seal upon the whole Levitical revelation, binding every preceding law within the authority of God’s covenant spoken from Sinai.

Leviticus 27 -> Revelation

Thematic Correspondence

Leviticus 27 serves as the closing chapter of An Holy Priesthood, concluding the Levitical code with a series of laws concerning vows and consecrations. These statutes reveal that a vow transferred ownership to God: what was offered could be redeemed only by payment of a price, while what was “devoted” could never be reclaimed. Within the framework of the Canonical Column, this closing emphasis on vowed holiness foreshadows the climactic imagery of Revelation, where every soul bears the visible token of its chosen allegiance. Just as An Holy Priesthood (Leviticus) concludes with laws governing the binding nature of one’s vow, so the New Testament concludes with a book depicting the eternal sealing of those vows—distinguishing those marked with the name of God, who have pledged allegiance to Christ, from those marked with the name or number of the Beast, who have pledged allegiance to the Antichrist (cf. Rev. 7:3; 13:16–17; 22:4, 11). Thus the book of Leviticus closes where the Apocalypse ends: with a world eternally divided between what is “holy unto the LORD” and what is “devoted to destruction.”

One-on-one Correspondences (Comparative Table)

As the twenty-seventh chapter of An Holy Priesthood (which functions within the Canonical Column as a figurative type of the New Testament canon), as well as the sixty-sixth chapter of the Law pair of branches (The Circumcision and An Holy Priesthood), Leviticus 27 has been deliberately designed by God to serve as a figurative type of the book of Revelation—ordained before the foundation of the world to become the twenty-seventh book of the New Testament and the sixty-sixth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of Revelation. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Leviticus 27	Revelation
And if a man shall sanctify unto the LORD some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued at fifty shekels of silver.5 (Leviticus 27:16)	And I heard a voice in the midst of the four beasts say, 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. (Revelation 6:6)
And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more. But the field, when it goeth out in the jubile, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s.6 (Leviticus 27:20-21)	And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (Revelation 11:15; cf. Rev. 5:10)
Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.7 (Leviticus 27:27)	And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. (Revelation 7:13-17; cf. Rev. 14:4)
None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death.8 (Leviticus 27:29)	And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. (Revelation 9:20-21; cf. Rev. 11:18; Rev. 14:9-11; Rev. 22:11)
And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S: it is holy unto the LORD.9 (Leviticus 27:30)	And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. (Revelation 14:1-4; cf. Revelation 7:1-3; Rev. 9:4)
And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD. He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.10 (Leviticus 27:32-33)	He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. (Revelation 22:11)
These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.11 (Leviticus 27:34)	Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. (Revelation 22:14)

Probable numerological allusion in Leviticus 27

In addition to the one-on-one correspondences noted in the table above, there is one other structural allusion that is worth mentioning. The word ‘beast’ appears exactly eight times in Leviticus 27—the only chapter in Leviticus where the term occurs with such frequency. Within the Canonical Column framework, this is likely intended to function as a numerological allusion to the ‘eighth beast’ of Revelation 17:11.

Context of Isaiah 66

Isaiah 66 stands as the climactic conclusion of the book of Isaiah, bringing the prophet’s grand vision of judgment and redemption to its final consummation. Like a mirror reflection of its opening chapter, it returns to the central themes that have coursed through the entire prophecy: the sovereignty of God, the futility of outward religion, the coming judgment upon the wicked, and the ultimate vindication of the righteous remnant. Yet it also looks beyond Israel’s immediate history to the eschatological horizon—the new heavens and new earth in which righteousness dwells. Thus, Isaiah 66 serves both as a summation and a prophetic gateway, closing the book of Isaiah while simultaneously opening the vista of the eternal kingdom.

The chapter begins with a divine rebuke of temple formalism: “The heaven is my throne, and the earth is my footstool… where is the house that ye build unto me?” (Isa. 66:1). God reminds Israel that His presence cannot be confined to human structures, and that true worship consists not in ritual offerings but in humble obedience and contrite spirit. This sets the stage for the great eschatological reversal that follows. Those who tremble at God’s word—despised and persecuted by their brethren—are assured of vindication, while the unfaithful who perform abominable sacrifices are condemned. The sudden birth of Zion’s children (vv. 7–9) and the vision of Jerusalem as a nurturing mother (vv. 10–14) portray the miraculous restoration of God’s people, culminating in a cosmic renewal that encompasses all nations.

The final movement (vv. 15–24) expands Isaiah’s prophetic scope to universal judgment and the everlasting distinction between the righteous and the wicked. The LORD comes “with fire and with his chariots like a whirlwind,” gathering all nations to behold His glory, transforming Gentiles into priests and Levites, and establishing a new creation that shall endure forever before Him. The book closes with a solemn vision of the unending punishment of the transgressors, whose worm does not die and whose fire is not quenched—an image later echoed by Christ Himself and expanded in Revelation. Isaiah 66 thus completes the prophetic arc of the entire book, joining divine mercy with divine justice and leaving the reader at the threshold of eternity, where the glory of the LORD fills the new heavens and the new earth.

Isaiah 66 -> Revelation

As the twenty-seventh chapter of Second Isaiah (which functions within the Canonical Column as a figurative type of the New Testament canon), and the sixty-sixth chapter of the Prophets pair of branches (First Isaiah and Second Isaiah), Isaiah 66 has been deliberately designed by God to serve as a figurative type of the book of Revelation—ordained before the foundation of the world to become both the twenty-seventh book of the New Testament and the sixty-sixth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of Revelation. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 66	Revelation
Thus saith the LORD, The heaven is my throne, and the earth is my footstool:12 . . . (Isaiah 66:1a)	And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. (Revelation 4:2)
: . . . where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the LORD:13 . . . (Isaiah 66:1b-2)	And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. (Revelation 21:22)
He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.14 (Isaiah 66:3)	And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor if their thefts. (Revelation 9:20-21)
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.15 (Isaiah 66:4)	And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? (Revelation 6:15-17)
Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.16 (Isaiah 66:5)	Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. (Revelation 3:9)
A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.17 (Isaiah 66:6)	And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. (Revelation 16:1)
Before she travailed, she brought forth; before her pain came, she was delivered of a man child.18 (Isaiah 66:7)	And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. (Revelation 12:1-5)
Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.19 (Isaiah 66:8)	He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 2:7; cf. 2:11; 2:17; 2:29; 3:6; 3:13; 3:22)
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.20 (Isaiah 66:10-11)	And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:10-11)
For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees.21 (Isaiah 66:12)	And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. (Revelation 22:1)
As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.22 (Isaiah 66:13)	And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (Revelation 21:4; cf. Rev. 7:16-17)
For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.23 (Isaiah 66:15)	And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (Revelation 19:11-15)
For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.24 (Isaiah 66:16)	And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. (Revelation 19:21)
For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.25 (Isaiah 66:18)	Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Revelation 1:7)
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD. And I will also take of them for priests and for Levites, saith the LORD.26 (Isaiah 66:19-21)	And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. (Revelation 5:9-10; cf. Rev. 20:6)
For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.27 (Isaiah 66:22)	And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. (Revelation 21:1)
And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.28 (Isaiah 66:24)	And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. (Revelation 14:11; cf. Revelation 20:6)

Group Chat

The table below documents an instance of triadic structural and theological alignment between the book of Jude and its two witnessing chapters in the Canonical Column. Here we can very clearly see all three parallel branches of the framework engaged in a unified three-way prophetic dialogue–a phenomenon I refer to as “Group Chat.”

Leviticus 27	Isaiah 66	Revelation
None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death. (Leviticus 27:29)	He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. (Isaiah 66:3-4)	And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. (Revelation 9:20-21; cf. Rev. 11:18; Rev. 14:9-11; Rev. 22:11)

In Leviticus 27:29, the law declares that whatever is “devoted” (ḥerem) to the LORD is beyond redemption—it is irrevocably consecrated to destruction. As explained in a previous footnote, the term ḥerem (חֵרֶם) is used throughout the Torah to describe that which has been placed under the divine ban, set apart for annihilation. It is the same word repeatedly applied to the inhabitants of Canaan, who were to be “utterly destroyed” (ḥerem) as instruments of God’s judgment (cf. Deut. 7:2; 20:17; Josh. 6:17). We thus find that just as the ḥerem in the Torah refers to the inhabitants of the land—those irreversibly devoted to destruction—so too in Revelation the unbelieving world is described throughout as “them that dwell upon the earth” (Rev. 3:10; 6:10; 8:13; 11:10; 13:8, 12, 14; 17:2).

Isaiah 66:3–4 expands this concept, portraying those who persist in abominable worship as having effectively devoted themselves to judgment: their sacrifices have become detestable, and their hearts so hardened by sin that God—after they have exhausted His mercy, trampled His grace, and spurned every opportunity to repent—finally “chooses their delusions,” giving them over to a reprobate mind and appointing them for destruction.

In Revelation 9:20–21, the pattern reaches its apocalyptic consummation, as “the inhabitants of the earth”—the recurring designation for the unrepentant enemies of God—refuse repentance even under divine wrath, thereby sealing themselves in irreversible rebellion.

As explained in previous installments of this series, triadic alignments such as this between a biblical book and its two witnessing chapters are common within the Canonical Column and represent one of the strongest forms of evidence affirming its existence. They testify to the extraordinary complexity and mind-boggling symmetry of the framework—a structure of divine precision so intricate and interwoven that its reality is impossible to refute.

Conclusion: The canonicity & ordinal placement of Revelation is established by its two witnessing chapters in the Canonical Column: Leviticus 27 & Isaiah 66.

The canonicity of the book of Revelation is affirmed by its two witnessing chapters within the Canonical Column: Leviticus 27 and Isaiah 66. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. As previously stated, each witnessing chapter reflects a different aspect of Revelation’s canonical placement—Leviticus 27 signifying its role as the twenty-seventh book of the New Testament, and Isaiah 66 signifying its position as the sixty-sixth of the Bible overall. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the book of Revelation, which was ordained before the foundation of the world to serve as both the twenty-seventh book of the New Testament and the sixty-sixth book of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the book of Revelation are established—being witnessed by both the Law and the Prophets.

1. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
2. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
3. Both Leviticus 27 and Isaiah 66 appear as the twenty-seventh chapter within their respective branches of the Canonical Column—Leviticus 27 serving as the twenty-seventh chapter of An Holy Priesthood, and Isaiah 66 as the twenty-seventh chapter of Second Isaiah. This mirrors Revelation’s ordinal placement as the twenty-seventh book of the New Testament, since both An Holy Priesthood and Second Isaiah function as figurative types of the New Testament within the framework. At the same time, each also occupies the sixty-sixth position within its respective branch-pair—Leviticus 27 concluding the “Law” pair (The Circumcision and An Holy Priesthood), and Isaiah 66 concluding the “Prophets” pair (First Isaiah and Second Isaiah). ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Leviticus 27:16, Moses records that when a man sanctified part of a field to the LORD, its value was to be estimated “according to the seed thereof,” at “an homer of barley seed” for fifty shekels of silver. This verse establishes a fixed monetary equivalence between barley and silver, setting a concrete standard of valuation within the context of holiness and vow dedication. Within the framework of the Canonical Column, this functions as an imagistic allusion to Revelation 6:6, where the third living creature declares, “A measure of wheat for a penny, and three measures of barley for a penny,” as the rider on the black horse is sent forth into the earth. It should be noted that Leviticus 27 is the only chapter in the entire book where barley is mentioned, and Revelation is one of only two New Testament books where barley appears (the other being John). Thus, the fact that both Leviticus 27 and its corresponding biblical book refer to barley is statistically noteworthy in itself—but the fact that both passages explicitly assign a monetary value to barley transcends coincidence, affirming the identification of Leviticus 27 as a figurative type of the book of Revelation within its respective branch of the Canonical Column. ↩︎
6. In Leviticus 27:20–21, Moses explains that if a man who has sanctified a field unto the LORD “will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more. But the field, when it goeth out in the jubile, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s.” This passage describes how, at the appointed year of Jubilee, all pledged land reverted to its rightful divine ownership, signifying that the earth and its fullness belong to the LORD. Within the framework of the Canonical Column, this functions as an imagistic allusion to Revelation 11:15, where “the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” Both passages depict a universal transfer of ownership occurring at a divinely appointed time. In Leviticus, the redemption of land culminates in its consecration to the LORD; in Revelation, the redemption of the world culminates in its full possession by Christ. Moreover, Jesus Himself uses the “field” in one of His parables as a symbol of the world (Matt. 13:38), making the symbolic correspondence between these two passages all the more precise. Furthermore, the Jubilee has long been understood by both Jewish and Christian interpreters as a prophetic type of the Messianic restoration. For Christians, it has been regarded as symbolizing the final return of Christ and the resurrection of the dead—when liberty is proclaimed, the trumpet sounds, and every inheritance is restored (cf. Isa. 61:1–2; Luke 4:18–19; 1 Cor. 15:52). These combined associations collectively reinforce the certainty of the allusion, confirming that the Jubilee’s imagery of divine reclamation of devoted fields in Leviticus 27 finds its ultimate fulfillment in the apocalyptic transfer of the world’s dominion to the Lord and His Christ in the book of Revelation. ↩︎
7. In Leviticus 27:27, it is written that “no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.” This statute distinguishes between what is vowed and what is devoted (ḥerem)—the latter being permanently consecrated to God and therefore beyond redemption. Within the framework of the Canonical Column, we find the parallel for this in Revelation 7:13–17, where those who have “come out of great tribulation” stand before the throne of God, having “washed their robes, and made them white in the blood of the Lamb.” In both passages, consecration is irrevocable: in Leviticus, the devoted thing belongs wholly to the LORD and cannot be reclaimed; in Revelation, the redeemed saints are permanently set apart for God, serving him day and night in his temple, from which they shall never again hunger, thirst, or suffer. The imagery of permanent holiness thus unites both texts—the irrevocable devotion of what is consecrated in Leviticus 27 foreshadowing the eternal sanctification of the redeemed in Revelation, whose service before the throne of God is everlasting and unchangeable. ↩︎
8. In Leviticus 27:29, it is written, “None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death.” The term “devoted” translates the Hebrew word ḥerem (חֵרֶם)—a word used throughout the Torah to describe that which has been placed under the divine ban, set apart for destruction. It is the same term repeatedly applied to the inhabitants of Canaan, who were to be “utterly destroyed” (ḥerem) as instruments of God’s judgment (cf. Deut. 7:2; 20:17; Josh. 6:17). Within the framework of the Canonical Column, this verse functions as a linguistic and conceptual allusion to Revelation 9:20–21, where “the rest of the men which were not killed by these plagues yet repented not of the works of their hands… Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.” Just as the ḥerem in the Torah refers to the inhabitants of the land—those irreversibly devoted to destruction—so too in Revelation the unbelieving world is described throughout as “them that dwell upon the earth” (Rev. 3:10; 6:10; 8:13; 11:10; 13:8, 12, 14; 17:2, 8). Both portray a class of people so hardened in rebellion that repentance has become impossible—men who, having rejected every overture of mercy, are at last given over to a reprobate mind (Rom. 1:28). The moral finality is the same: the ḥerem of Leviticus 27 prefigures the spiritual condition of the earth’s inhabitants in Revelation—those who, being wholly alienated from God, are no longer redeemable but remain appointed to destruction. ↩︎
9. In Leviticus 27:30, it is written, “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’s: it is holy unto the LORD.” This statute establishes the principle that a fixed portion of the land’s produce—its fruit and increase—belonged exclusively to God and was consecrated as his possession. Within the framework of the Canonical Column, this functions as an imagistic allusion to Revelation 14:1–4, where John beholds the Lamb standing on Mount Sion with the 144,000, “having his Father’s name written in their foreheads… which were redeemed from among men, being the firstfruits unto God and to the Lamb.” Both passages express the same reality of divine ownership and consecration: in Leviticus, the fruit of the land is tithed to the LORD as what “is the LORD’s”; in Revelation, the redeemed likewise bear his name in their foreheads—signifying that they are his portion and inheritance—as the living tithe of humanity, the spiritual firstfruits set apart as holy unto him. Thus, the holy portion of Israel’s fruit-bearing trees described in Leviticus 27:30 finds its prophetic correspondence, within the framework of the Canonical Column, in the 144,000 who are sealed as the firstfruits unto God and to the Lamb in Revelation 14. ↩︎
10. In Leviticus 27:32–33, it is written, “And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD. He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.” This passage concludes the tithe regulations by emphasizing the immutability of what has been declared holy: once a portion passed under the shepherd’s rod and was set apart, it could not be exchanged or reclaimed. Within the framework of the Canonical Column, this finds its correspondence in Revelation 22:11, where the angel proclaims, “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.” Both passages express the same divine principle of fixed consecration—that once the final division between the holy and the profane has been decreed, it cannot be altered. In Leviticus, the irrevocability of the tithe signifies that what has been dedicated to the LORD is permanently his; in Revelation, this principle reaches its eschatological fulfillment, when the moral state of every soul is forever sealed in righteousness or corruption. Thus, the law of the tithe under the rod in Leviticus 27 anticipates the final judgment of Revelation, when each is confirmed eternally in the condition he has chosen. ↩︎
11. In Leviticus 27:34, it is written, “These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.” This closing verse serves as the formal conclusion not only to Leviticus 27 but to An Holy Priesthood (Leviticus) in its entirety, affirming the divine origin of every commandment contained therein. Within the framework of the Canonical Column, this functions as a linguistic and thematic allusion to Revelation 22:14, where it is written, “Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Thus An Holy Priesthood concludes exactly as the very New Testament it prefigures does—with an acknowledgment that all which has just been articulated in the preceding body of literature constitutes the commandments of God. ↩︎
12. In Isaiah 66:1, it is written, “Thus saith the LORD, The heaven is My throne, and the earth is My footstool.” This declaration opens the final chapter of Isaiah by exalting the LORD’s universal sovereignty and transcendent majesty, establishing heaven and earth as the symbolic dimensions of His cosmic dominion. Within the framework of the Canonical Column, this functions as an imagistic allusion to the beginning of John’s heavenly vision in Revelation 4:2, where John, “immediately in the Spirit,” beholds “a throne… set in heaven, and one sat on the throne.” ↩︎
13. In Isaiah 66:1b–2, it is written, “Where is the house that ye build unto Me? and where is the place of My rest? For all those things hath Mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word.” Here, the LORD rejects the notion that his presence can be confined to any earthly temple, emphasizing instead his transcendence and his delight in humble hearts. Within the framework of the Canonical Column, this functions as an imagistic and thematic allusion to Revelation 21:22, where John, describing the New Jerusalem, declares, “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” ↩︎
14. In Isaiah 66:3 it is written, “He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck… yea, they have chosen their own ways, and their soul delighteth in their abominations.” Here Isaiah denounces hypocritical worship—sacrificial acts offered in God’s name while the worshiper’s heart remains idolatrous. The prophet portrays such ritualism as a moral inversion: sacred offerings become as detestable as murder or idolatry. Within the framework of the Canonical Column, this functions as a linguistic and thematic allusion to Revelation 9:20–21, where “the rest of men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood… neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.” Both passages expose the same spiritual corruption—the futility of external religion divorced from obedience. Isaiah condemns Israel’s sacrifices that mask idolatry; John describes humanity’s unrepentant idolatry that persists despite judgment. Each depicts a hardened generation delighting in abomination rather than repentance, confirming the deliberate topical alignment between Isaiah 66 and its corresponding biblical book within the Canonical Column. ↩︎
15. In Isaiah 66:4, it is written, “I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.” Here the LORD declares a judicial reversal: those who refused his voice are abandoned to the terror of their own devices, their delusions becoming the instruments of their downfall. Within the framework of the Canonical Column, this finds a clear thematic correspondence in Revelation 6:15–17, where “the kings of the earth, and the great men, and the rich men… hid themselves in the dens and in the rocks of the mountains, and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb.” Both passages portray the same divine irony—those who would not fear God in the day of grace are consumed by fear in the day of wrath. In Isaiah, the people’s chosen delusions return upon them as judgment; in Revelation, mankind’s dread of the Lamb overtakes them as their own terror becomes their punishment. Each reveals the moral logic of divine recompense: those who reject the truth are left to reap the full horror of the deception they have chosen. ↩︎
16. In Isaiah 66:5, it is written, “Hear the word of the LORD, ye that tremble at His word; Your brethren that hated you, that cast you out for My name’s sake, said, Let the LORD be glorified: but He shall appear to your joy, and they shall be ashamed.” This verse addresses the faithful remnant in Israel who suffer rejection and persecution from their own kinsmen, being falsely accused and ostracized under the pretense of religious zeal. Within the framework of the Canonical Column, this functions as a linguistic and thematic allusion to Revelation 3:9, where Christ promises the church in Philadelphia, “Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.” Both passages depict the vindication of the righteous remnant before those who persecuted them in God’s name. In Isaiah, the persecutors are “brethren” who claim to honor the LORD but are exposed in their hypocrisy; in Revelation, the false claimants to covenant identity are likewise unmasked and brought low before the true worshipers. Each affirms the same divine reversal—those despised for fidelity to God’s word are ultimately exalted, while those who persecuted them under a guise of religion are put to shame at his appearing. ↩︎
17. In Isaiah 66:6, it is written, “A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to His enemies.” This verse depicts the moment when divine judgment bursts forth from Zion itself—the “voice of the LORD” sounding from his holy temple to execute vengeance upon the wicked. Within the framework of the Canonical Column, this finds its correspondence in Revelation 16:1, where John writes, “And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.” Both passages center upon the same dramatic motif: the voice of God issuing from his temple as the command of judgment. In Isaiah, the voice renders recompense upon his enemies; in Revelation, it authorizes the angels to pour out the bowls of wrath that accomplish that recompense. It is also striking that this verse—Isaiah 66:6—bears the very number associated with the mark of the beast (666), and that the target passage in Revelation describes the outpouring of divine wrath upon those who have received that mark (Rev. 16:2). Such numerical symmetry reinforces the precision of the allusion, bearing further witness to the deliberate, divinely ordered structure underlying both texts. ↩︎
18. In Isaiah 66:7, it is written, “Before she travailed, she brought forth; before her pain came, she was delivered of a man child.” Here Isaiah presents a paradoxical image of effortless birth—Zion giving life to a man child before the onset of labor pains. The figure symbolizes a sudden, divinely initiated deliverance, accomplished not by human striving but by God’s sovereign act. Within the framework of the Canonical Column, this functions as an undeniable allusion to Revelation 12:1–5, where John beholds “a woman clothed with the sun… and she being with child cried, travailing in birth… and she brought forth a man child, who was to rule all nations with a rod of iron.” Both passages center upon the birth of the male child as the climactic act of divine redemption. This particular allusion is especially revealing, for it has often been taught that the woman in Revelation 12 represents Israel and the man child represents Jesus the Messiah—an interpretation that reflects the mainstream Christian view. Yet if the allusion in Isaiah 66:7 is understood to function within the Canonical Column as an interpretive key intentionally embedded to unlock the symbolism of its target passage (as I believe that it is), then it suggests a broader symbolic meaning: the woman represents the heavenly Zion, “the Jerusalem which is above… the mother of us all” (Gal. 4:26), and the man child represents not merely Christ Himself, but the Messianic Age—the corporate triumph of the redeemed inaugurated through Him. Thus, the allusion from Isaiah 66:7 unlocks the correct interpretive framework of its target passage: Revelation 12 depicts the heavenly Jerusalem laboring to bring forth the Messianic Kingdom, when Christ and his saints will reign upon the earth, and creation itself will be restored to its original Edenic state. ↩︎
19. In Isaiah 66:8, it is written, “Who hath heard such a thing?” Within the framework of the Canonical Column, this functions as a linguistic and thematic allusion to Christ’s address to the seven churches of Asia Minor, where he concludes each message with the same exhortation: “He that hath an ear, let him hear what the Spirit saith unto the churches.” ↩︎
20. In Isaiah 66:10–11, it is written, “Rejoice ye with Jerusalem… and be delighted with the abundance of her glory.” Within the framework of the Canonical Column, this find its obvious correspondence in Revelation 21:10–11, where John writes, “And he shewed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God.” Both passages unite in exalting the glory of Jerusalem—the joy and splendor of God’s dwelling among his people. ↩︎
21. In Isaiah 66:12, the prophet writes (concerning Jerusalem): “For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream.” Within the framework of the Canonical Column, this functions as an obvious imagistic allusion to Revelation 22:1, where John writes, “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” Both passages employ the same flowing imagery to depict the outpouring of divine peace and life from the presence of God. Isaiah describes the peace of Jerusalem as a river that will overflow to the nations; Revelation presents that same river in its consummate form—flowing eternally from the throne of God in the New Jerusalem. ↩︎
22. In Isaiah 66:13, it is written, “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.” Within the framework of the Canonical Column, this functions as an imagistic allusion to Revelation 21:4, where John records, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” Both passages portray the same tender image of divine consolation—God comforting his people with the gentleness of a mother’s embrace. Isaiah’s promise of comfort in restored Jerusalem finds its ultimate fulfillment in Revelation’s vision of the New Jerusalem, where every tear is wiped away and sorrow is forever replaced by the perfect peace of God’s presence. ↩︎
23. In Isaiah 66:15, it is written, “For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render His anger with fury, and His rebuke with flames of fire.” Within the framework of the Canonical Column, this functions as an undeniable and obvious allusion to Revelation 19:11–15, where John writes, “And I saw heaven opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war… and His eyes were as a flame of fire… and out of His mouth goeth a sharp sword, that with it He should smite the nations.” Both passages depict the LORD’s fiery descent in judgment, arriving with irresistible power to execute vengeance upon the wicked. Isaiah’s vision of the LORD coming with fire and chariots anticipates the apocalyptic unveiling of Christ in Revelation, who comes as the divine warrior-judge clothed in glory and flame, executing righteous judgment upon the nations of the earth. ↩︎
24. In Isaiah 66:16, it is written, “For by fire and by His sword will the LORD plead with all flesh: and the slain of the LORD shall be many.” Within the framework of the Canonical Column, this functions as an imagistic allusion to Revelation 19:21, where it is written, “And the remnant were slain with the sword of Him that sat upon the horse, which sword proceeded out of His mouth: and all the fowls were filled with their flesh.” Both passages portray the same dreadful scene of divine judgment—the LORD executing vengeance upon rebellious mankind by the sword of his command. In Isaiah, the LORD’s fire and sword symbolize his direct and consuming justice; in Revelation, that sword is revealed as proceeding from the mouth of Christ, the Word of God. Thus, Isaiah’s prophetic imagery finds its literal and apocalyptic fulfillment in the final judgment of Revelation, when the Word himself strikes down his enemies by the power of his spoken decree. ↩︎
25. In Isaiah 66:18, it is written, “For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.” Within the framework of the Canonical Column, this functions as a linguistic and thematic allusion to Revelation 1:7, where John declares, “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him.” Both passages describe the universal revelation of divine glory—every nation, tongue, and people beholding the unveiled majesty of God. In Isaiah, all nations are gathered to witness his glory; in Revelation, that glory is fully manifested in the visible return of Christ, seen by all the tribes of the earth. Each scene depicts the same climactic moment of disclosure, when God’s hidden glory becomes universally revealed and the knowledge of his presence fills the world. ↩︎
26. In Isaiah 66:19–21, it is written, “And I will set a sign among them, and I will send those that escape of them unto the nations… to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the Gentiles. And they shall bring all your brethren for an offering unto the LORD out of all nations… and I will also take of them for priests and for Levites, saith the LORD.” Within the framework of the Canonical Column, this functions as an obvious and undeniable allusion to Revelation 5:9–10, where the redeemed sing, “Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth.” Both passages describe the same worldwide gathering of redeemed humanity, drawn from every nation and consecrated for priestly service to God. Isaiah’s vision of survivors declaring God’s glory among the Gentiles and being taken as priests finds its eschatological fulfillment in Revelation’s song of the redeemed, who have been drawn from every nation under heaven and have been made kings and priests unto God through the blood of the Lamb. ↩︎
27. In Isaiah 66:22, it is written, “For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain.” Within the framework of the Canonical Column, this functions as an explicit allusion to Revelation 21:1, where John writes, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away.” Both passages describe the same act of cosmic renewal—the creation of a new heaven and a new earth that will endure forever in righteousness. Isaiah’s prophecy lays the foundation for this hope, promising the perpetuity of God’s covenant people within the renewed creation; Revelation presents the final realization of that promise, when the old order passes away and the eternal dwelling of the redeemed is established in its place. ↩︎
28. In Isaiah 66:24, it is written, “And they shall go forth, and look upon the carcases of the men that have transgressed against Me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” Within the framework of the Canonical Column, this functions as an allusion to Revelation 14:11, where John writes, “And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” Both passages depict the eternal punishment of the wicked in the presence of divine justice—the undying worm and unquenchable fire of Isaiah corresponding to the ceaseless torment and ascending smoke of the damned in Revelation. Each presents the same solemn vision of irreversible judgment: the perpetual reminder of rebellion’s end, and the everlasting vindication of God’s righteousness before all creation. ↩︎

© 2025, Zerubbabel. All rights reserved.