'Flee out of the midst of Babylon... be not cut off in her iniquity, for this is the time of the LORD's vengeance' frames the judgment-of-Babylon oracle the angel announces ('the judgment of the great prostitute'). Hays: recurrence within the same Jeremianic source-block. LXX Jer 28:6.

Flee out of the midst of Babylon, and save every man his life; don’t be cut off in her iniquity: for it is the time of Yahweh’s vengeance; he will render to her a recompense.


The oracle 'concerning the wilderness of the sea' culminating in 'Fallen, fallen is Babylon' — the prophet 'carried away in the Spirit into a wilderness' to view Babylon's fall may draw the wilderness-vision setting from this Babylon oracle. Hays: thematic coherence (wilderness + Babylon's fall, cf. Rev 18:2). LXX Isa 21:1.

The burden of the wilderness of the sea. As whirlwinds in the South sweep through, it comes from the wilderness, from an awesome land. A grievous vision is declared to me. The treacherous man deals treacherously, and the destroyer destroys. Go up, Elam; attack! I have stopped all of Media’s sighing. Therefore my thighs are filled with anguish. Pains have taken hold on me, like the pains of a woman in labor. I am in so much pain that I can’t hear. I so am […]


'Take this cup of the wine of wrath from my hand and cause all the nations to drink' — the cup-makes-the-nations-drink imagery overlaps the harlot's golden cup; the wine here is wrath but the structure feeds Revelation's cup symbolism. Hays: coherence with Rev's wine/cup of wrath fusion. LXX Jer 32:15.

For thus says Yahweh, the God of Israel, to me: take this cup of the wine of wrath at my hand, and cause all the nations, to whom I send you, to drink it.


Tyre's lament cataloguing purple, fine linen, gold, precious stones, pearls and merchandise undergirds the harlot's wardrobe of purple/scarlet, gold, precious stones and pearls (more fully in Rev 18). Hays: shared luxury-catalogue vocabulary.

Yahweh’s word came again to me, saying, You, son of man, take up a lamentation over Tyre; and tell Tyre, you who dwell at the entry of the sea, who are the merchant of the peoples to many islands, thus says the Lord Yahweh: You, Tyre, have said, I am perfect in beauty. Your borders are in the heart of the seas; your builders have perfected your beauty. They have made all your planks of fir trees from Senir; they have taken a cedar from Lebanon to make a […]


Tamar's harlot disguise establishes the biblical harlot's veil/adornment idiom; faint, generic background to the dressed-and-decked prostitute. Hays: low distinctiveness.

She took off of her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the gate of Enaim, which is by the way to Timnah; for she saw that Shelah was grown up, and she wasn’t given to him as a wife.


The adorned harlot with seductive attire who waylays the simple — wisdom-tradition coloring of the bedecked prostitute. Faint, thematic only.

Behold, there a woman met him with the attire of a prostitute, and with crafty intent.


'In the hand of the LORD is a cup of foaming wine... all the wicked of the earth shall drink it' — the cup-in-hand making the earth drink; reinforces the cup/intoxication network behind the harlot's golden cup. Hays: coherence, low distinctiveness. LXX Ps 74:9.

For in the hand of Yahweh there is a cup, full of foaming wine mixed with spices. He pours it out. Indeed the wicked of the earth drink and drink it to its very dregs.


The horn 'made war with the saints and prevailed against them' colors 'the woman drunken with the blood of the saints' — Babylon/the beast slaughtering the holy ones. Faint here, fuller at Rev 13:7. Hays: thematic coherence.

I saw, and the same horn made war with the saints, and prevailed against them;


'Four great beasts came up from the sea' supplies the beast that 'comes up out of the abyss'; Daniel's sea/deep becomes John's abyss as the chaos-source of imperial beasts. Hays: volume, recurrence across Rev 11:7; 13:1; 17:8. LXX/Theodotion Dan 7:3.

Four great animals came up from the sea, diverse one from another.


The fourth beast 'slain and its body destroyed and given to the burning flame' — direct source for the beast that 'goes into destruction' (twice in this unit). Hays: thematic coherence (beast's appointed destruction), distinctiveness.

I saw at that time because of the voice of the great words which the horn spoke; I saw even until the animal was slain, and its body destroyed, and it was given to be burned with fire.


'These great beasts... are four kings that shall arise' grounds the interpretive equation 'the seven heads... are seven kings.' Hays: the Danielic beast-equals-kings hermeneutic is reused. Theodotion Dan 7:17.

These great animals, which are four, are four kings, who shall arise out of the earth.


Those 'written in the book' shall be delivered — antithesis to 'whose names have not been written in the book of life.' Hays: coherence with Daniel's book-of-deliverance at the end. LXX/Theodotion Dan 12:1.

“At that time shall Michael stand up, the great prince who stands for the children of your people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book.


'Blot me out of your book which you have written... whoever has sinned I will blot out' — the originating 'book' of the living/registered, behind 'the book of life.' Hays: distinctive book-of-life lemma. LXX Exod 32:32.

Yet now, if you will, forgive their sin—and if not, please blot me out of your book which you have written.” Yahweh said to Moses, “Whoever has sinned against me, him will I blot out of my book.


'Let them be blotted out of the book of the living and not be written with the righteous' — the closest phrase to names (not) written in the book of life. Hays: distinctiveness of 'book of the living.' LXX Ps 68:29.

Let them be blotted out of the book of life, and not be written with the righteous.


God 'removes kings and sets up kings' and gives 'wisdom to the wise' — backdrop to the rise-and-fall sequence of kings and the call for the 'mind that has wisdom.' Faint, thematic. Theodotion Dan 2:21.

He changes the times and the seasons; he removes kings, and sets up kings; he gives wisdom to the wise, and knowledge to those who have understanding;


'He shall... continue for a time, times and half a time' — the appointed limited span colors 'he must continue a little while.' Faint structural parallel of bounded time. Hays: low.

He shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time.


'The ten horns are ten kings that shall arise' — the explicit, near-verbatim source for 'the ten horns... are ten kings.' Hays: volume, distinctiveness, recurrence. Theodotion Dan 7:24.

As for the ten horns, out of this kingdom shall ten kings arise: and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings.


The 'ten horns on its head' and the horn that 'made war with the saints' inform the ten-horns-with-the-beast warring imagery here turned against the Lamb. Hays: coherence with Daniel's horn-king war motif.

and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell, even that horn that had eyes, and a mouth that spoke great things, whose look was more stout than its fellows.


'The LORD your God is God of gods and Lord of lords' — primary OT source for the Lamb as 'Lord of lords.' Divine title transferred to the Lamb. Hays: distinctive divine title, recurrence at Rev 19:16. LXX Deut 10:17.

For Yahweh your God, he is God of gods, and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons, nor takes reward.


Nebuchadnezzar confesses Daniel's God 'a God of gods and a Lord of kings' — the superlative-of-superlatives sovereignty formula behind 'Lord of lords, and King of kings.' Hays: distinctive collocation. Theodotion Dan 2:47.

The king answered to Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you have been able to reveal this secret.


'Give thanks to the Lord of lords' — liturgical source reinforcing the 'Lord of lords' title applied to the Lamb. Hays: distinctive title, lower volume than Deut 10:17. LXX Ps 135:3.

Give thanks to the Lord of lords; for his loving kindness endures forever:


The horn 'made war with the saints and prevailed' — the kings/beast who 'war against the Lamb' invert this; here the Lamb overcomes. Hays: thematic coherence, reversal of Daniel's beast-victory.


The king who 'stands up against the Prince of princes' but is 'broken without hand' parallels the kings warring on the Lamb and being overcome. Faint, structural. Hays: low.

Through his policy he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and he shall destroy many in their security. He shall also stand up against the prince of princes; but he shall be broken without hand.


'The kings of the earth set themselves... against the LORD and his Anointed' — the assembled kings making war on the Messiah/Lamb. Faint background; Ps 2 colors Rev broadly. Hays: coherence, low distinctiveness. LXX Ps 2:2.

The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying,


The king who exalts himself above every god 'until the indignation is accomplished' parallels the beast-allied kings acting until God's purpose is done (cf. v.17). Faint. Hays: low.

The king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods; and he shall prosper until the indignation be accomplished; for that which is determined shall be done.


Babylon 'who dwells on many waters' — the interpretive gloss 'the waters... are peoples, multitudes, nations, and languages' decodes the Jeremianic many-waters as the imperial multitude. Hays: recurrence (frames the unit with 17:1), distinctiveness. LXX Jer 28:13.

You who dwell on many waters, abundant in treasures, your end has come, the measure of your covetousness.


Oholibah's former lovers, in fury, deal with her in hatred, 'strip you of your clothes,' leave you 'naked and bare,' and 'deal with you in hatred' — the precise source for the horns/beast who 'hate the prostitute,' 'make her desolate,' 'strip her naked,' and consume her. Hays: volume, distinctive hatred-and-stripping sequence.

I will set my jealousy against you, and they shall deal with you in fury; they shall take away your nose and your ears; and your residue shall fall by the sword: they shall take your sons and your daughters; and your residue shall be devoured by the fire. They shall also strip you of your clothes, and take away your beautiful jewels. Thus will I make your lewdness to cease from you, and your prostitution from the land of Egypt; so that you shall not lift […]


God gathers the harlot Jerusalem's lovers against her to 'strip you of your clothes,' leave you 'naked and bare,' stone you and 'burn your houses with fire' — parallel template for stripping naked and burning the harlot utterly with fire. Hays: distinctive strip-and-burn judgment of the harlot.

therefore see, I will gather all your lovers, with whom you have taken pleasure, and all those who you have loved, with all those who you have hated; I will even gather them against you on every side, and will uncover your nakedness to them, that they may see all your nakedness. I will judge you, as women who break wedlock and shed blood are judged; and I will bring on you the blood of wrath and jealousy. I will also give you into their hand, and they […]


'The LORD has stirred up the spirit of the kings of the Medes, for his purpose is against Babylon to destroy it' — God moving foreign kings' spirits to execute judgment on Babylon is the source for 'God has put in their hearts' to give their kingdom to the beast until his words are fulfilled. Hays: distinctive divine-instigation-of-kings motif. LXX Jer 28:11.

Make sharp the arrows; hold firm the shields: Yahweh has stirred up the spirit of the kings of the Medes; because his purpose is against Babylon, to destroy it: for it is the vengeance of Yahweh, the vengeance of his temple.


'The waters of the River, strong and many — the king of Assyria and all his glory' explicitly equates floodwaters with imperial peoples/armies — the OT precedent for waters = peoples and nations. Hays: distinctive waters-as-nations equation. LXX Isa 8:7.

now therefore, behold, the Lord brings upon them the mighty flood waters of the River: the king of Assyria and all his glory. It will come up over all its channels, and go over all its banks.


'All peoples, nations, and languages should serve him' — the stock Danielic fourfold (peoples/nations/languages) underlies 'peoples, multitudes, nations, and languages.' Hays: distinctive fourfold list, recurrence at Rev 5:9; 7:9; 13:7. Theodotion Dan 7:14.

There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.


'Waters rise out of the north and shall become an overflowing flood... it shall overflow the land and all that is in it' — invading nations imaged as overwhelming waters, supporting the waters = peoples decoding. Hays: thematic coherence. LXX Jer 29:2.

Thus says Yahweh: Behold, waters rise up out of the north, and shall become an overflowing stream, and shall overflow the land and all that is therein, the city and those who dwell therein; and the men shall cry, and all the inhabitants of the land shall wail.


The priest's daughter who plays the harlot 'shall be burned with fire' — the Torah penalty of burning for cultic harlotry behind the harlot's burning with fire. Hays: distinctive harlot-burning statute. LXX Lev 21:9.

“‘The daughter of any priest, if she profanes herself by playing the prostitute, she profanes her father. She shall be burned with fire.


The lovers 'shall break down your eminent place... shall leave you naked and bare' and the company 'shall stone you... and thrust you through with their swords' — reinforces the desolation-and-violence inflicted on the harlot-city by her own allies. Hays: coherence (companion to 16:37–41).

I will also give you into their hand, and they shall throw down your vaulted place, and break down your lofty places; and they shall strip you of your clothes, and take your beautiful jewels; and they shall leave you naked and bare. They shall also bring up a company against you, and they shall stone you with stones, and thrust you through with their swords.


Events run 'until the indignation is accomplished, for that which is determined shall be done' — parallel to 'until the words of God should be accomplished.' Faint structural echo of decreed-end formula. Hays: low.


Generic background to 'hate the prostitute' as kings turning against a former ally; very faint. Listed for maximal coverage. Hays: low.

The king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of Yahweh; but I hate him, for he never prophesies good concerning me, but always evil. He is Micaiah the son of Imla.” Jehoshaphat said, “Don’t let the king say so.”


The double cry 'Fallen, fallen is Babylon' (peptōken, peptōken Babylōn) reproduces the watchman's announcement in Isaiah's oracle against Babylon almost verbatim (LXX Isa 21:9 'peptōken Babylōn'). Hays: volume and recurrence very high; Revelation doubles the verb for emphasis. The single most secure base text for v.2.

Behold, here comes a troop of men, horsemen in pairs.” He answered, “Fallen, fallen is Babylon; and all the engraved images of her gods are broken to the ground.


'Babylon is suddenly fallen and destroyed' (LXX Jer 28:8) reinforces the Isaianic cry; the conflation of Isa 21:9 + Jer 50-51 is characteristic of John's oracular technique. Thematic and verbal volume high; satisfies Hays availability and recurrence (Jeremiah's Babylon oracle pervades the chapter).

Babylon is suddenly fallen and destroyed: wail for her; take balm for her pain, if so be she may be healed.


Babylon's fall leaving her a haunt of wild creatures and unclean beasts (jackals, ostriches, satyrs/demons dancing in her ruins) supplies 'habitation of demons... unclean and hateful bird.' LXX Isa 13:21 has daimonia dancing there. Strong figural and lexical correspondence (LXX 'daimonia').

Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, will be like when God overthrew Sodom and Gomorrah. It will never be inhabited, neither will it be lived in from generation to generation. The Arabian will not pitch a tent there, neither will shepherds make their flocks lie down there. But wild animals of the desert will lie there, and their houses will be full of jackals. Ostriches will dwell there, and wild goats will frolic there. […]


Oracle against Edom: the desolate land becomes a dwelling of unclean birds (owl, raven, jackal, wild beasts, and night-creatures/Lilith) 'forever.' Supplies the 'haunt of every unclean bird' imagery transferred to Babylon. Hays: dissimilarity and thematic coherence strong; combined with Isa 13.

But the pelican and the porcupine will possess it. The owl and the raven will dwell in it. He will stretch the line of confusion over it, and the plumb line of emptiness. They shall call its nobles to the kingdom, but none shall be there; and all its princes shall be nothing. Thorns will come up in its palaces, nettles and thistles in its fortresses; and it will be a habitation of jackals, a court for ostriches. The wild animals of the desert will meet […]


'Wild beasts of the desert with hyenas shall dwell there, and ostriches... no more inhabited forever' (LXX Jer 27:39). Direct prophetic source for Babylon as permanent haunt of unclean creatures and demons.

Therefore the wild animals of the desert with the wolves shall dwell there, and the ostriches shall dwell therein: and it shall be no more inhabited forever; neither shall it be lived in from generation to generation.


'Babylon shall become heaps, a dwelling place for jackals, a horror and a hissing, without inhabitant' (LXX Jer 28:37). Reinforces the 'habitation of demons'/desolation theme; recurrence within Jeremiah's Babylon oracle high.

Babylon shall become heaps, a dwelling place for jackals, an astonishment, and a hissing, without inhabitant.


'Babylon was a golden cup in the LORD's hand, making all the earth drunken; the nations have drunk of her wine, therefore the nations are mad' (LXX Jer 28:7). Direct source for 'all the nations have drunk of the wine of... her' — the intoxication-of-nations motif. Strong verbal and thematic volume.

Babylon has been a golden cup in Yahweh’s hand, who made all the earth drunken: the nations have drunk of her wine; therefore the nations are mad.


The cup of the wine of wrath made to drink by all the nations (vv.15-16, 27) underlies the fused 'wine of the wrath' phrase. Revelation blends the cup-of-wrath (Jer 25) with Babylon's own intoxicating cup (Jer 51:7); coherence good, but mediated.

For thus says Yahweh, the God of Israel, to me: take this cup of the wine of wrath at my hand, and cause all the nations, to whom I send you, to drink it. They shall drink, and reel back and forth, and be mad, because of the sword that I will send among them. Then took I the cup at Yahweh’s hand, and made all the nations to drink, to whom Yahweh had sent me: Jerusalem, and the cities of Judah, and its kings, and its princes, to make them a desolation, an […]


Tyre as the harlot who 'plays the harlot with all the kingdoms of the world' and whose merchandise is gain — supplies the kings/merchants committing immorality and growing rich. Tyre-typology stands behind v.3 alongside Babylon. Hays: thematic coherence; mediated through the merchant-lament structure.

It will happen after the end of seventy years that Yahweh will visit Tyre, and she shall return to her wages, and will play the prostitute with all the kingdoms of the world on the surface of the earth.


Nineveh 'the well-favored harlot, the mistress of sorceries, who sells nations through her whoredom' — the harlot-city seducing nations parallels Babylon's fornication with the kings (cf. also v.23 sorcery). Figural correspondence; contested as direct source.

because of the multitude of the prostitution of the alluring prostitute, the mistress of witchcraft, who sells nations through her prostitution, and families through her witchcraft.


Tyre 'enriched the kings of the earth with the multitude of your riches and merchandise' — anticipates 'merchants of the earth grew rich from her luxury.' Fuller resonance appears in the merchant lament (18:11-19); faint here.

When your wares went out of the seas, you filled many peoples; you enriched the kings of the earth with the multitude of your riches and of your merchandise.


'Come out of the midst of her, my people, and save yourselves each one from the fierce anger of the LORD' (LXX Jer 28:45). The summons 'Come out of her, my people' is near-verbatim and the strongest base text for v.4. Hays: volume and recurrence very high.

My people, go away from the midst of her, and save yourselves every man from the fierce anger of Yahweh.


'Flee out of the midst of Babylon... be not cut off in her iniquity' (LXX Jer 28:6) — parallel exodus-from-Babylon command tied to not sharing her punishment; reinforces v.4's 'that you don't receive of her plagues.' Doublet of 51:45.

Flee out of the midst of Babylon, and save every man his life; don’t be cut off in her iniquity: for it is the time of Yahweh’s vengeance; he will render to her a recompense.


'Go forth from Babylon, flee from the Chaldeans' — the second-Isaiah exodus-from-Babylon summons. Combines with Jer 51 to form the 'come out' call. Strong thematic/lexical coherence.

Leave Babylon! Flee from the Chaldeans. With a voice of singing declare, tell this, utter it even to the end of the earth: say, Yahweh has redeemed his servant Jacob.


'Depart, depart, go out from there, touch no unclean thing; go out of the midst of her, be clean' — separation from defilement underlies 'have no participation in her sins.' (Also cited at 2 Cor 6:17.) Hays: recurrence in NT separation-paraenesis high.

Depart, depart, go out from there, touch no unclean thing! Go out of the midst of her! Cleanse yourselves, you who bear the vessels of Yahweh.


'Take vengeance on her; as she has done, do to her' (LXX Jer 27:15) — the lex talionis 'render to her as she rendered' of v.6. Strong verbal match for the requital formula.

Shout against her all around: she has submitted herself; her bulwarks are fallen, her walls are thrown down; for it is the vengeance of Yahweh: take vengeance on her; as she has done, do to her.


'Recompense her according to her work; according to all that she has done, do to her' (LXX Jer 27:29). Parallel requital command, reinforcing 'according to her works' and 'repay double as she did.'

Call together the archers against Babylon, all those who bend the bow; encamp against her all around; let none of it escape: recompense her according to her work; according to all that she has done, do to her; for she has been proud against Yahweh, against the Holy One of Israel.


'O daughter of Babylon... happy shall he be who repays you as you have served us' (LXX Ps 136:8). The 'repay/render to Babylon' motif; the doubling ('repay her double') extends the lex talionis. Coherence high; the only Psalter source in the chapter.

Daughter of Babylon, doomed to destruction, he will be happy who rewards you, as you have served us.


Jerusalem 'received from the LORD's hand double for all her sins' — the 'double' (diplous) language is inverted: Babylon now drinks the double. Verbal contact on 'double'; figural reversal. Hays: dissimilarity makes the allusion plausible though contested.

“Speak comfortably to Jerusalem; and call out to her that her warfare is accomplished, that her iniquity is pardoned, that she has received of Yahweh’s hand double for all her sins.”


'I will recompense their iniquity and their sin double' — Jeremianic source for repaying 'double' (diplous, LXX). Supports the doubling formula in v.6 alongside the requital commands.

First I will recompense their iniquity and their sin double, because they have polluted my land with the carcasses of their detestable things, and have filled my inheritance with their abominations.


Virgin daughter Babylon: 'I shall be a mistress/queen forever... I shall not sit as a widow nor know loss of children' (LXX Isa 47:7-8) and 'these two things shall come in one day, loss of children and widowhood' (47:9). Direct source for both 'I sit a queen, am no widow' (v.7) AND 'in one day her plagues' (v.8). Very strong, multi-point match.

You said, ‘I shall be a mistress forever;’ so that you did not lay these things to your heart, nor did you remember the latter end of it. “Now therefore hear this, you who are given to pleasures, who sit securely, who say in your heart, ‘I am, and there is no one else besides me; I shall not sit as a widow, neither shall I know the loss of children:’ but these two things shall come to you in a moment in one day, the loss of children, and widowhood; in […]


Nineveh: 'the exultant city that dwelt securely, that said in her heart, I am, and there is none besides me.' The self-secure boast 'in her heart' parallels Babylon's 'she says in her heart, I sit a queen.' Verbal/thematic correspondence strong.

This is the joyous city that lived carelessly, that said in her heart, “I am, and there is no one besides me.” How she has become a desolation, a place for animals to lie down in! Everyone who passes by her will hiss, and shake their fists.


Babel building a tower 'with its top in the heavens' faintly stands behind 'her sins have reached to the sky' (v.5); the Babel-Babylon hubris reaching heaven. Faint, contested figural link.

They said, “Come, let’s build ourselves a city, and a tower whose top reaches to the sky, and let’s make ourselves a name, lest we be scattered abroad on the surface of the whole earth.”


'Her judgment reaches to heaven and is lifted up to the skies' (LXX Jer 28:9) — closer source than Babel for 'her sins have reached to the sky' (v.5). Verbal match on judgment/sin reaching heaven.

We would have healed Babylon, but she is not healed: forsake her, and let us go everyone into his own country; for her judgment reaches to heaven, and is lifted up even to the skies.


Sodom 'burned with fire' and its rising smoke (cf. v.9 smoke of her burning) tints 'utterly burned with fire.' The destroyed-city-by-fire archetype; faint, mediated.

Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky. He overthrew those cities, all the plain, all the inhabitants of the cities, and that which grew on the ground. But his wife looked back from behind him, and she became a pillar of salt. Abraham got up early in the morning to the place where he had stood before Yahweh. He looked toward Sodom and Gomorrah, and toward all the land of the plain, and looked, and saw that […]


Judgment on a proud city/prince that exalts itself, vindicating God 'when I have executed judgments... and am sanctified' — coheres with 'the Lord God who has judged her is strong.' Faint thematic echo.

and say, Thus says the Lord Yahweh: Behold, I am against you, Sidon; and I will be glorified in your midst; and they shall know that I am Yahweh, when I shall have executed judgments in her, and shall be sanctified in her.


The princes of the sea descend from their thrones, clothe themselves in trembling, sit on the ground appalled at Tyre, and take up a lamentation: 'How you have perished!' The kings standing in fear and raising the lament over the fallen city derives directly from this Tyre dirge. Strong structural and thematic source.

Then all the princes of the sea shall come down from their thrones, and lay aside their robes, and strip off their embroidered garments: they shall clothe themselves with trembling; they shall sit on the ground, and shall tremble every moment, and be astonished at you. They shall take up a lamentation over you, and tell you, How you are destroyed, who were inhabited by seafaring men, the renowned city, who was strong in the sea, she and her inhabitants, […]


Mariners and pilots 'cry bitterly... take up a lamentation over you and wail over you... What city is like Tyre?' The weeping-and-wailing-over-the-burning-city pattern (recurring in vv.11,18-19) is built on Ezek 27's Tyre lament. High volume across the three laments.

and shall cause their voice to be heard over you, and shall cry bitterly, and shall cast up dust on their heads, they shall wallow themselves in the ashes: and they shall make themselves bald for you, and clothe them with sackcloth, and they shall weep for you in bitterness of soul with bitter mourning. In their wailing they shall take up a lamentation for you, and lament over you, saying, Who is there like Tyre, like her who is brought to silence in the […]


'Now shall the isles tremble in the day of your fall' — the trembling/fear at the moment of the city's fall underlies 'standing far away for the fear of her torment.' Reinforces the Tyre-dirge framing.

Now shall the islands tremble in the day of your fall; yes, the islands that are in the sea shall be dismayed at your departure.


'At the noise of the taking of Babylon the earth trembles, and the cry is heard among the nations' (LXX Jer 27:46) — the nations' reaction to Babylon's specific fall. Coheres with kings wailing over Babylon; mediated by the Tyre template.

At the noise of the taking of Babylon the earth trembles, and the cry is heard among the nations.


'Wail, for the day of the LORD is near... they shall be amazed... pangs shall take hold of them' in the Babylon oracle — the lament/anguish at Babylon's day faintly informs the kings' wailing. Faint, contested.

Wail; for the day of Yahweh is at hand! It will come as destruction from the Almighty. Therefore all hands will be feeble, and everyone’s heart will melt. They will be dismayed. Pangs and sorrows will seize them. They will be in pain like a woman in labor. They will look in amazement one at another. Their faces will be faces of flame.


Edom's land becomes burning pitch, 'its smoke shall go up forever' — supplies the 'smoke of her burning' motif (also vv.18; cf. Gen 19:28). Faint verbal contact on rising smoke of judgment.

Its streams will be turned into pitch, its dust into sulfur, And its land will become burning pitch. It won’t be quenched night nor day. Its smoke will go up forever. From generation to generation, it will lie waste. No one will pass through it forever and ever.


The extended cargo manifest of Tyre's trading partners (silver, iron, tin, lead, ivory, ebony, purple, fine linen, precious stones, gold, spices, wine, wheat, oil, horses, slaves [27:13 'the souls of men'], etc.) is the direct quarry for Revelation's merchandise list (vv.12-13). Many items match item-for-item. The single most important source for the pericope; volume and recurrence very high.

Tarshish was your merchant by reason of the multitude of all kinds of riches; with silver, iron, tin, and lead, they traded for your wares. Javan, Tubal, and Meshech, they were your traffickers; they traded the persons of men and vessels of brass for your merchandise. They of the house of Togarmah traded for your wares with horses and war horses and mules. The men of Dedan were your traffickers; many islands were the market of your hand: they brought you […]


'Your riches, your wares, your merchandise, your mariners and pilots... all your company shall fall into the heart of the seas in the day of your ruin' — the loss of all wealth 'in one hour... made desolate' echoes Tyre's total commercial ruin. Strong thematic and lexical link.

Your riches, and your wares, your merchandise, your mariners, and your pilots, your repairers of ship seams, and the dealers in your merchandise, and all your men of war, who are in you, with all your company which is in your midst, shall fall into the heart of the seas in the day of your ruin.


Shipmasters, mariners, and all who handle the sea come down from their ships, stand on the land, cry bitterly, cast dust on their heads, wallow in ashes, and lament 'What city is like Tyre?' Direct source for the sailors' lament (vv.17-19): 'Every ship master... stood far away,' 'cast dust on their heads,' 'What is like the great city?' Near point-by-point correspondence; highest-confidence sub-source.

All who handled the oar, the mariners, and all the pilots of the sea, shall come down from their ships; they shall stand on the land, and shall cause their voice to be heard over you, and shall cry bitterly, and shall cast up dust on their heads, they shall wallow themselves in the ashes: and they shall make themselves bald for you, and clothe them with sackcloth, and they shall weep for you in bitterness of soul with bitter mourning. In their wailing […]


The sea-princes 'clothe themselves with trembling, sit on the ground, tremble... and are astonished at you' — supplies the merchants/sailors standing afar in fear and mourning. Reinforces Ezek 27 across vv.15-19.

Then all the princes of the sea shall come down from their thrones, and lay aside their robes, and strip off their embroidered garments: they shall clothe themselves with trembling; they shall sit on the ground, and shall tremble every moment, and be astonished at you.


'By your great wealth and merchandise you enriched the kings of the earth' — direct source for 'all who had their ships in the sea were made rich by reason of her great wealth' (v.19) and 'merchants... made rich by her' (v.15). Verbal match on enriching by merchandise.

When your wares went out of the seas, you filled many peoples; you enriched the kings of the earth with the multitude of your riches and of your merchandise.


'The merchants among the peoples hiss at you; you have become a terror and shall be no more forever' — the merchants' reaction and the city's vanishing; coheres with 'you will find them no more' and the merchants' dismay. Closely tied to the Tyre dirge.

The merchants among the peoples hiss at you; you are become a terror, and you shall nevermore have any being.


The oracle against Tyre, the trading city of the nations, whose merchants are princes (cf. 23:8 'whose merchants are the honored of the earth') — Tyre-as-marketplace stands behind the merchant lament and 'your merchants were the princes' (18:23). Wail of the ships of Tarshish (23:1,14) parallels the sailors' lament. Hays: thematic coherence high; mediated alongside Ezek 27.

The burden of Tyre. Howl, you ships of Tarshish! For it is laid waste, so that there is no house, no entering in. From the land of Kittim it is revealed to them. Be still, you inhabitants of the coast, you whom the merchants of Sidon, that pass over the sea, have replenished. On great waters, the seed of the Shihor, the harvest of the Nile, was her revenue. She was the market of nations. Be ashamed, Sidon; for the sea has spoken, the stronghold of the […]


'They shall make themselves bald for you, gird with sackcloth, and weep over you with bitterness of soul' — reinforces 'weeping and mourning' and the casting of dust/mourning rites (v.19). Part of the Ezek 27 lament cluster.

and they shall make themselves bald for you, and clothe them with sackcloth, and they shall weep for you in bitterness of soul with bitter mourning.


Passersby clap, hiss, and ask of fallen Jerusalem 'Is this the city...?' — the astonished 'What is like the great city?' rhetorical question is a recognized mourning-formula; faint, more directly from Ezek 27:32.

All that pass by clap their hands at you. They hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men called The perfection of beauty, The joy of the whole earth?


Casting dust on the head as a gesture of grief/lament (cf. also 1 Sam 4:12; Job 2:12; Lam 2:10) is a stock mourning rite informing v.19; the proximate source is Ezek 27:30. Background convention, not specific allusion.

Joshua tore his clothes, and fell to the earth on his face before Yahweh’s ark until the evening, he and the elders of Israel; and they put dust on their heads.


The list of precious stones and gold adorning the king of Tyre in Eden faintly colors Babylon 'decked with gold and precious stones and pearls' (v.16). Faint, mediated by the broader Tyre cycle.

You were in Eden, the garden of God; every precious stone adorned you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. Gold work of tambourines and of pipes was in you. In the day that you were created they were prepared.


Seraiah is told to bind a stone to the scroll and cast it into the Euphrates, saying 'Thus shall Babylon sink, to rise no more' (LXX Jer 28:63-64). Direct source for the angel casting the millstone into the sea: 'Thus with violence will Babylon be thrown down, and will be found no more.' The sign-act and the 'sink, no more' formula match closely. Highest-confidence source for v.21.

It shall be, when you have made an end of reading this book, that you shall bind a stone to it, and cast it into the midst of the Euphrates: and you shall say, Thus shall Babylon sink, and shall not rise again because of the evil that I will bring on her; and they shall be weary. Thus far are the words of Jeremiah.


'I will banish from them the voice of mirth and gladness, the voice of bridegroom and bride, the sound of the millstones and the light of the lamp' (LXX Jer 25:10/32:10). Direct, multi-item source for vv.22-23: millstone, lamp, bridegroom and bride all cease. Verbatim cluster; very high volume.

Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp.


'I will cause the noise of your songs to cease, and the sound of your harps shall be heard no more' — direct source for 'the voice of harpists... will be heard no more in you' (v.22). Tyre-dirge silencing of music. Strong verbal match.

I will cause the noise of your songs to cease; and the sound of your harps shall be no more heard.


'I will make you a terror, and you shall be no more; though you be sought, you shall never be found again' (LXX Ezek 26:21). Direct source for 'will be found no more at all' (v.21) — the never-to-be-found-again finality applied to Babylon. High confidence.

I will make you a terror, and you shall no more have any being; though you are sought for, yet you will never be found again, says the Lord Yahweh.


'Babylon must fall for the slain of Israel, as the slain of all the earth have fallen for Babylon' (LXX Jer 28:49). Direct source for v.24 'in her was found the blood... of all who have been slain on the earth.' Heaven and earth rejoice (51:48) parallels 'Rejoice over her, O heaven' (v.20). Strong dual link.

Then the heavens and the earth, and all that is therein, shall sing for joy over Babylon; for the destroyers shall come to her from the north, says Yahweh. As Babylon has caused the slain of Israel to fall, so at Babylon shall fall the slain of all the land.


Babylon's sorcery/intoxication corrupting the nations (cf. 51:7 nations 'mad') underlies 'with your sorcery all the nations were deceived' (v.23). Verbal/thematic recurrence within the Jeremiah Babylon oracle.

Flee out of the midst of Babylon, and save every man his life; don’t be cut off in her iniquity: for it is the time of Yahweh’s vengeance; he will render to her a recompense. Babylon has been a golden cup in Yahweh’s hand, who made all the earth drunken: the nations have drunk of her wine; therefore the nations are mad.


Nineveh 'the mistress of sorceries, who sells nations through her whoredom and families through her sorceries' — direct source for 'with your sorcery (pharmakeia) all the nations were deceived' (v.23). The harlot-city + sorcery + deceiving nations cluster matches closely.

because of the multitude of the prostitution of the alluring prostitute, the mistress of witchcraft, who sells nations through her prostitution, and families through her witchcraft.


Tyre 'whose merchants are princes, whose traders are the honored of the earth' — direct source for 'your merchants were the princes of the earth' (v.23). Verbal correspondence on merchants-as-princes.

Who has planned this against Tyre, the giver of crowns, whose merchants are princes, whose traffickers are the honorable of the earth?


'I will cause to cease... the voice of mirth and gladness, the voice of bridegroom and bride; for the land shall become desolate' — doublet of Jer 25:10 reinforcing the silenced bridegroom/bride of v.23 (cf. also Jer 16:9; 33:11). Recurrent prophetic desolation-formula.

Then I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land shall become a waste.”


'Rejoice, O nations/heavens, with his people, for he avenges the blood of his servants' (LXX/4QDeut expanded) — the call for heaven to rejoice because God avenges his servants' blood parallels v.20 + v.24 (blood of prophets and saints avenged). Hays: thematic coherence; the vengeance-of-blood frame.

Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people.

Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people.


Abel's blood crying from the ground — the foundational 'blood found/avenged' motif behind 'in her was found the blood' of all the slain (v.24). Faint archetypal echo; proximate source is Jer 51:49.

Yahweh said, “What have you done? The voice of your brother’s blood cries to me from the ground.


'On your skirts is found the lifeblood of the innocent poor' — the idiom of a city in which innocent blood 'is found' resonates with v.24's 'in her was found the blood.' Faint verbal contact on blood being 'found.'

Also the blood of the souls of the innocent poor is found in your skirts. You did not find them breaking in; but it is because of all these things.


First of four 'Hallelujah!' acclamations in Rev 19, the only occurrences in the NT. The Hebrew 'Halleluyah' (LXX Allelouia) closes Ps 104 (LXX 103) at the destruction of sinners from the earth - thematically exact to the destruction of the prostitute. Volume/recurrence strong.

Let sinners be consumed out of the earth. Let the wicked be no more. Bless Yahweh, my soul. Praise Yah!


Ps 106 (LXX 105) opens with 'Halleluyah' joined to praise of God's salvation and judgment; the Egyptian Hallel cluster (Pss 104-106, 111-118, 135, 146-150) is the matrix John draws on. Recurrence + thematic coherence.

Praise Yahweh! Give thanks to Yahweh, for he is good, for his loving kindness endures forever.


Doxological close of Book IV of the Psalter: 'Blessed be the LORD... Amen. Hallelujah.' Exactly mirrors Rev 19:4's 'Amen! Hallelujah!' from the elders/living creatures. LXX Allelouia + Amen pairing is the precise verbal seam.

Blessed be Yahweh, the God of Israel, from everlasting even to everlasting! Let all the people say, “Amen.” Praise Yah!


Opening of the Hallel proper, 'Halleluyah! Praise, O servants of the LORD' - matches the throne-voice summons to 'all you his servants' (Rev 19:5). LXX Allelouia + douloi.

Praise Yah! Praise, you servants of Yahweh, praise Yahweh’s name.


'Hallelujah! Praise the name of the LORD; praise him, O servants of the LORD' - the 'praise our God, all his servants' summons of Rev 19:5 stands closest to this Hallel verse. LXX Ps 134:1.

Praise Yah! Praise Yahweh’s name! Praise him, you servants of Yahweh,


'He will bless those who fear the LORD, both small and great.' The pairing 'fear him, the small and the great' in Rev 19:5 reproduces this collocation (mikros kai megas). LXX Ps 113:21.

He will bless those who fear Yahweh, both small and great.


'You who fear the LORD, bless the LORD' - reinforces the 'you who fear him' clause; faint, one of several Hallel parallels.

House of Levi, praise Yahweh! You who fear Yahweh, praise Yahweh!


Song of Moses: God 'avenges the blood of his servants' and 'renders vengeance to his adversaries' - the verbatim conceptual source of 'he has avenged the blood of his servants at her hand' (Rev 19:2). LXX expands with heavenly rejoicing, strengthening the link; cf. Rev 6:10. Volume + thematic coherence very high.


Jezebel the prototype prostitute-queen: 'that I may avenge the blood of my servants the prophets... at the hand of Jezebel.' The phrase 'avenge the blood of my servants at the hand of' is reproduced almost exactly, mapping Babylon/the prostitute onto Jezebel (cf. Rev 2:20). Strong verbal recurrence.

You shall strike the house of Ahab your master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of Yahweh, at the hand of Jezebel.


'all his ways are justice... just and right is he' undergirds 'true and righteous are his judgments' (Rev 19:2). Song-of-Moses framing reinforced by the v.43 vengeance link.

The Rock, his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he.


'the judgments of the LORD are true and righteous altogether' (LXX Ps 18:10 ta krimata kyriou alethina, dedikaiomena) is the closest verbal donor for 'true and righteous are his judgments' (Rev 19:2). LXX wording near-quotation.

The fear of Yahweh is clean, enduring forever. Yahweh’s ordinances are true, and righteous altogether.


'Righteous are you, O LORD, and upright are your judgments' - alternate Psalmic donor for the true/righteous-judgments formula; faint.

You are righteous, Yahweh. Your judgments are upright.


Oracle against Edom: the land's 'smoke shall go up forever; from generation to generation it shall lie waste' - the direct source of 'Her smoke goes up forever and ever' (Rev 19:3). Combined with the Sodom/Gomorrah burning topos (Gen 19:28). Verbal volume high.

Its streams will be turned into pitch, its dust into sulfur, And its land will become burning pitch. It won’t be quenched night nor day. Its smoke will go up forever. From generation to generation, it will lie waste. No one will pass through it forever and ever.


Smoke of Sodom 'going up like the smoke of a furnace' - the foundational rising-smoke-of-judgment image behind Rev 19:3, reinforcing Isa 34. Babylon = anti-city judged like Sodom.

He looked toward Sodom and Gomorrah, and toward all the land of the plain, and looked, and saw that the smoke of the land went up as the smoke of a furnace.


Topheth's burning pyre with the LORD's breath kindling it; contributes to the eternal-smoke imagery. Faint.

For his burning place has long been ready. Yes, for the king it is prepared. He has made its pyre deep and large with fire and much wood. Yahweh’s breath, like a stream of sulfur, kindles it.


Heaven and earth and all in them sing for joy over Babylon's fall - background for heaven's rejoicing/Hallelujah over the prostitute Babylon; thematic not verbal.

Then the heavens and the earth, and all that is therein, shall sing for joy over Babylon; for the destroyers shall come to her from the north, says Yahweh.


Second-Temple: Tobit's hymn over the restored Jerusalem ends 'and all her lanes will say Hallelujah and give praise' (cf. 13:11 nations gathering). Closest Second-Temple precedent for liturgical Hallelujah tied to a city's vindication; contrast with fallen Babylon. Flag as Greek-tradition parallel.

All her streets will say, “Hallelujah!” and give praise, saying, “Blessed be God, who has exalted you forever!”


'Blessed be the LORD... Amen and praise the LORD' (the Asaph doxology quoting Ps 106:48) - reinforces the 'Amen! Hallelujah!' seam of Rev 19:4. Derivative of Ps 106:48.

Blessed be Yahweh, the God of Israel, from everlasting even to everlasting. All the people said, “Amen,” and praised Yahweh.


'he comes to judge the earth; he will judge the world with righteousness' supports the righteous-judgment theme of vv.1-2; faint here, primary in the rider pericope.

before Yahweh; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.


The living creatures' wings 'like the sound of many waters, like the voice of the Almighty' - direct source of 'the voice of many waters' AND its conjunction with 'the Almighty' (pantokrator) in Rev 19:6. Verbal volume + Ezekiel throne-vision context very strong.

When they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of an army: when they stood, they let down their wings.


The glory of God returning to the temple, 'his voice was like the sound of many waters, and the earth shone with his glory.' Doublet with 1:24 reinforcing the 'many waters' theophanic acclamation of Rev 19:6. LXX phone hydaton pollon.

Behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory.


The man clothed in linen has 'the sound of his words like the noise of a multitude' - contributes the multitude-voice element; chief donor in the rider pericope but resonant here.

his body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches, and his arms and his feet like burnished brass, and the voice of his words like the voice of a multitude.


'The LORD reigns; let the earth rejoice' (LXX 96:1, ho kyrios ebasileusen) - the enthronement-psalm shout behind 'the Lord our God, the Almighty, reigns!' joined to 'let us rejoice' (Rev 19:6-7). Cf. Pss 93:1; 96:10; 99:1.

Yahweh reigns! Let the earth rejoice! Let the multitude of islands be glad!


'The LORD reigns, he is clothed with majesty' (LXX 92:1) - one of the YHWH-malak enthronement psalms underlying the 'reigns!' acclamation; cluster reference with Pss 96-99.

Yahweh reigns! He is clothed with majesty! Yahweh is armed with strength. The world also is established. It can’t be moved.


'I will greatly rejoice in the LORD... he has clothed me with garments of salvation... as a bridegroom decks himself... and as a bride adorns herself' - the source of bridal self-adornment ('his wife has made herself ready') joined to rejoicing (Rev 19:7-8). Verbal + thematic coherence high.

I will greatly rejoice in Yahweh, my soul shall be joyful in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.


'as the bridegroom rejoices over the bride, so shall your God rejoice over you' - Zion-as-bride marriage imagery feeding the Lamb's marriage; reinforces Isa 61:10.

For as a young man marries a virgin, so your sons shall marry you; and as the bridegroom rejoices over the bride, so your God will rejoice over you.


'your Maker is your husband... the LORD has called you like a wife forsaken' - covenantal husband-wife template behind the marriage of the Lamb to his bride/wife (Rev 19:7).

For your Maker is your husband; Yahweh of Armies is his name: and the Holy One of Israel is your Redeemer; the God of the whole earth shall he be called. For Yahweh has called you as a wife forsaken and grieved in spirit, even a wife of youth, when she is cast off,” says your God.


'I will betroth you to me forever... in righteousness and justice' - betrothal in righteousness undergirds the bride's 'righteous acts' linen and the marriage motif; contrast with the unfaithful prostitute just judged. Thematic coherence.

I will betroth you to me forever. Yes, I will betroth you to me in righteousness, in justice, in loving kindness, and in compassion. I will even betroth you to me in faithfulness; and you shall know Yahweh.


The eschatological feast on Zion: 'the LORD of hosts will make for all peoples a feast of rich food' - the OT matrix for 'the marriage supper of the Lamb' (Rev 19:9), the messianic banquet. Thematic source par excellence.

In this mountain, Yahweh of Armies will make all peoples a feast of fat things, a feast of choice wines, of fat things full of marrow, of well refined choice wines.


'garment of praise' / 'oaks of righteousness' contributes to the righteousness-as-garment idea of v.8; faint, subsidiary to 61:10.

to appoint to those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Yahweh, that he may be glorified.


Royal wedding psalm: the king's bride 'in many-colored robes... led to the king' - the royal-bridal-array image behind the linen-clad wife of the Lamb (Rev 19:7-8). LXX Ps 44.

The princess inside is all glorious. Her clothing is interwoven with gold. She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you.


Beatitude/blessing formula and end-time deliverance background for 'Blessed are those invited' (Rev 19:9); faint beatitude resonance.

“At that time shall Michael stand up, the great prince who stands for the children of your people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book.


'Blessed is he who waits' - Danielic macarism pattern behind the Apocalypse's beatitudes (cf. Rev 19:9, one of seven). Faint.

Blessed is he who waits, and comes to the one thousand three hundred thirty-five days.


The messianic shoot 'with righteousness he shall judge the poor... righteousness shall be the belt of his waist' - the source of 'in righteousness he judges and makes war' (Rev 19:11). Combined with 11:4 (slaying the wicked with the breath/rod of his mouth, central to the next pericope). Verbal + Davidic-messiah coherence high.

His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears; but with righteousness he will judge the poor, and decide with equity for the humble of the earth. He will strike the earth with the rod of his mouth; and with the breath of his lips he will kill the wicked. Righteousness will be the belt of his waist, and faithfulness the belt of his waist.


'he comes to judge the earth; he will judge the world in righteousness' (LXX 95:13, krinei... en dikaiosyne) - the closest verbal donor for 'in righteousness he judges' (Rev 19:11). Cf. Ps 98:9.


'he will judge the world with righteousness, and the peoples with equity' (LXX 97:9) - doublet of 96:13 reinforcing the righteous-judgment formula of v.11.

Let them sing before Yahweh, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.


The man clothed in linen: 'his eyes like flaming torches' (LXX hosei lampades pyros) - direct source of 'his eyes are a flame of fire' (Rev 19:12; cf. 1:14; 2:18). Verbal volume high.


The Ancient of Days' throne 'a fiery flame' and the divine fire-imagery support the flame-of-fire eyes; Danielic theophanic register fused into the rider.

I saw until thrones were placed, and one who was ancient of days sat: his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels burning fire.


The divine warrior from Edom 'crimsoned garments... red... like one who treads the winepress... their blood spattered on my garments' - direct source of the blood-sprinkled garment (Rev 19:13), here pre-battle (his own blood / enemies' anticipated). Verbal volume high; primary in the next pericope's winepress too.

Who is this who comes from Edom, with dyed garments from Bozrah? this who is glorious in his clothing, marching in the greatness of his strength? “It is I who speak in righteousness, mighty to save.” Why are you red in your clothing, and your garments like him who treads in the wine vat? “I have trodden the wine press alone; and of the peoples there was no man with me: yes, I trod them in my anger, and trampled them in my wrath; and their lifeblood is […]


The root of Jesse as a 'signal' / standard, supporting the named-and-known messianic rider; faint, secondary to 11:3-5.

It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will be glorious.


'you shall be called by a new name that the mouth of the LORD will give' - background for 'a name written which no one knows but he himself' (Rev 19:12); the hidden/new divine-given name motif. Cf. Rev 2:17; 3:12.

The nations shall see your righteousness, and all kings your glory, and you shall be called by a new name, which the mouth of Yahweh shall name.


'the Lord GOD will... call his servants by another name' - reinforces the new/secret-name theme of v.12; faint.

You shall leave your name for a curse to my chosen; and the Lord Yahweh will kill you; and he will call his servants by another name:


Second-Temple: God's 'all-powerful word leaped from heaven... a stern warrior carrying the sharp sword of your authentic command' striking the land. The closest Jewish precedent personifying the divine Word as warrior - background for 'His name is called The Word of God' (Rev 19:13) joined to the sword of v.15. Flag as Greek-tradition parallel.

Your all-powerful word leaped from heaven out of the royal throne, A stern warrior, into the midst of the doomed land, Bearing as a sharp sword your unfeigned commandment; And standing it filled all things with death; And while it touched the heaven it trode upon the earth.


Judah 'washed his garments in wine and his robe in the blood of grapes' - messianic Judah oracle blending wine/blood/garment; possible faint donor to the blood-stained robe and winepress complex.

Binding his foal to the vine, his donkey’s colt to the choice vine; he has washed his garments in wine, his robes in the blood of grapes.


'the heavens were opened and I saw visions of God' - the opened-heaven inaugural formula behind 'I saw the heaven opened' (Rev 19:11); cf. Ezek 1:1 LXX. Faint, conventional.

Now in the thirtieth year, in the fourth month, in the fifth of the month, as I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God.


'he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked' - direct source of the sword 'out of his mouth' to 'strike the nations' (Rev 19:15). The LXX renders 'with the word of his mouth' (to logo tou stomatos), tightening the link to 'The Word of God' (v.13). Verbal volume + LXX coherence very high.

but with righteousness he will judge the poor, and decide with equity for the humble of the earth. He will strike the earth with the rod of his mouth; and with the breath of his lips he will kill the wicked.


'You shall break them with a rod of iron' - direct source of 'He will rule them with an iron rod' (Rev 19:15; cf. 2:27; 12:5). The MT reads 'break' (te-ro'em), the LXX 'shepherd/rule' (poimaneis); Rev follows the LXX 'rule/shepherd.' Flag MT-vs-LXX: John uses LXX poimaino.

You shall break them with a rod of iron. You shall dash them in pieces like a potter’s vessel.”

Thou shalt rule them with a rod of iron; thou shalt dash them in pieces as a potter's vessel.


'I have trodden the winepress alone... I trampled them in my anger... their lifeblood spattered... for the day of vengeance was in my heart' - direct source of 'He treads the wine press of the fierceness of the wrath of God' (Rev 19:15). Verbal volume high; pairs with the blood-stained robe of v.13.

Why are you red in your clothing, and your garments like him who treads in the wine vat? “I have trodden the wine press alone; and of the peoples there was no man with me: yes, I trod them in my anger, and trampled them in my wrath; and their lifeblood is sprinkled on my garments, and I have stained all my clothing. For the day of vengeance was in my heart, and the year of my redeemed has come. I looked, and there was no one to help; and I wondered that […]


'Put in the sickle... the winepress is full, the vats overflow, for their wickedness is great' (LXX 4:13) - the eschatological winepress-of-judgment image fused with Isa 63 in 'treads the wine press of... wrath' (Rev 19:15; cf. 14:19-20). Verbal + thematic.

Put in the sickle; for the harvest is ripe. Come, tread, for the wine press is full, the vats overflow, for their wickedness is great.”


'the Lord has trodden as in a winepress the virgin daughter of Judah' - additional winepress-trampling donor; faint, subsidiary to Isa 63 / Joel 3.

The Lord has set at nothing all my mighty men in the midst of me; He has called a solemn assembly against me to crush my young men: The Lord has trodden as in a wine press the virgin daughter of Judah.


Nebuchadnezzar to Daniel: 'your God is God of gods and Lord of kings' (LXX theos ton theon kai kyrios ton basileon) - principal Danielic source for the divine title 'KING OF KINGS, AND LORD OF LORDS' (Rev 19:16; cf. 17:14). Verbal coherence high.

The king answered to Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you have been able to reveal this secret.


'the LORD your God is God of gods and Lord of lords' (LXX theos ton theon kai kyrios ton kyrion) - the foundational 'Lord of lords' title, near-verbatim source for Rev 19:16. Verbal volume high.

For Yahweh your God, he is God of gods, and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons, nor takes reward.


'Give thanks to the Lord of lords' (LXX 135:3 to kyrio ton kyrion) - liturgical donor for 'Lord of lords' in Rev 19:16; cf. Deut 10:17. Hallel-context reinforces the chapter's Hallelujah frame.

Give thanks to the Lord of lords; for his loving kindness endures forever:


Nebuchadnezzar's doxology to the 'King of heaven' - reinforces the King-of-kings supreme-sovereign register; faint, subsidiary to Dan 2:47.

Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk in pride he is able to abase.


The Servant: 'he made my mouth like a sharp sword' - donor for the sharp sword proceeding from the mouth (Rev 19:15; cf. 1:16). Complements Isa 11:4.

and he has made my mouth like a sharp sword; in the shadow of his hand, he has hidden me: and he has made me a polished shaft; in his quiver has he kept me close:


Song of Moses: 'I will make my arrows drunk with blood, and my sword shall devour flesh' - the divine sword devouring flesh links to the warrior's sword and the carnage of vv.17-21; faint here.

I will make my arrows drunk with blood. My sword shall devour flesh with the blood of the slain and the captives, from the head of the leaders of the enemy.”


The Gog oracle's sacrificial feast: 'Speak to the birds of every sort... assemble... to the sacrificial feast that I am preparing for you... you shall eat the flesh of the mighty and drink the blood of the princes... horses and riders, mighty men and all the men of war.' Direct, sustained source of the angel summoning the birds to 'the great supper of God' to eat the flesh of kings, captains, mighty men, horses and riders (Rev 19:17-18). Verbal volume + structural parallel very high; inverts the marriage supper of v.9.

You, son of man, thus says the Lord Yahweh: Speak to the birds of every sort, and to every animal of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice on the mountains of Israel, that you may eat flesh and drink blood. You shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bulls, all of them […]


'the LORD has prepared a sacrifice and consecrated his guests' for the day of the LORD - the sacrificial-feast-of-judgment motif behind 'the great supper of God' (Rev 19:17), feeding into the Ezek 39 banquet.

Be silent at the presence of the Lord Yahweh, for the day of Yahweh is at hand. For Yahweh has prepared a sacrifice. He has consecrated his guests.


The LORD's sword 'filled with blood... gorged with fat' and a great slaughter/sacrifice in Edom; the gory sword-sacrifice imagery reinforces the carnage and the devouring-flesh supper of vv.17-21. Same Edom oracle as the smoke of 19:3.

Yahweh’s sword is filled with blood. It is covered with fat, with the blood of lambs and goats, with the fat of the kidneys of rams; for Yahweh has a sacrifice in Bozrah, And a great slaughter in the land of Edom. The wild oxen will come down with them, and the young bulls with the mighty bulls; and their land will be drunken with blood, and their dust made greasy with fat.


Slaying the wicked with the breath/word of his mouth - the sword 'which came out of his mouth' kills 'the rest' (Rev 19:21), recapitulating 19:15 and its Isa 11:4 source.


'the beast was killed, and its body destroyed and given over to be burned with fire' - direct source of the beast taken and cast into the lake of fire (Rev 19:20). Danielic fourth-beast destruction; verbal + structural coherence high.

I saw at that time because of the voice of the great words which the horn spoke; I saw even until the animal was slain, and its body destroyed, and it was given to be burned with fire.


Topheth prepared, 'a pyre of fire and wood... the breath of the LORD, like a stream of sulfur, kindles it' - the fire-and-sulfur (theion) lake into which the beast and false prophet are thrown (Rev 19:20). LXX theion link.

For his burning place has long been ready. Yes, for the king it is prepared. He has made its pyre deep and large with fire and much wood. Yahweh’s breath, like a stream of sulfur, kindles it.


The LORD rained 'sulfur and fire' on Sodom - foundational sulfur-and-fire judgment image behind 'the lake of fire that burns with sulfur' (Rev 19:20).

Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky.


The fiery furnace for those refusing to worship the image inverts the beast's image-worship; faint conceptual contrast (image-worship -> fire) with the lake of fire and the worshipers of the image.

and whoever doesn’t fall down and worship shall the same hour be cast into the midst of a burning fiery furnace.


'The kings of the earth set themselves... against the LORD and against his anointed' - direct source of 'the kings of the earth and their armies gathered together to make war against him who sat on the horse' (Rev 19:19). Continues the Ps 2 frame (cf. iron rod, v.15).

The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying,


Gog's hordes destroyed: 'every man's sword against his brother... fire and sulfur' rained on Gog - the assembled armies, sword-slaughter, and fire/sulfur of vv.19-21 draw on the wider Gog war, alongside Ezek 39's bird-feast.

I will call for a sword against him to all my mountains, says the Lord Yahweh: every man’s sword shall be against his brother. With pestilence and with blood will I enter into judgment with him; and I will rain on him, and on his hordes, and on the many peoples who are with him, an overflowing shower, and great hailstones, fire, and sulfur.


'Gather all the nations... let them come up to the valley of Jehoshaphat, for there I will sit to judge' - the gathering of the nations/kings for the eschatological battle and judgment (Rev 19:19); pairs with the Joel 3:13 winepress of v.15.

Proclaim this among the nations: “Prepare for war! Stir up the mighty men. Let all the warriors draw near. Let them come up. Beat your plowshares into swords, and your pruning hooks into spears. Let the weak say, ‘I am strong.’ Hurry and come, all you surrounding nations, and gather yourselves together.” Cause your mighty ones to come down there, Yahweh. “Let the nations arouse themselves, and come up to the valley of Jehoshaphat; for there will I sit to […]


'my sword shall devour flesh' (Song of Moses) - the devouring sword and the birds gorged on flesh recapitulate this; faint, also flagged at 19:15.


The clearest structural model: YHWH punishes 'the host of the high ones' / the kings of the earth, who are 'gathered together as prisoners in the pit, and shut up in the prison; and after many days shall they be visited.' Hays volume/recurrence: imprisonment of hostile powers, sealing in the pit, then a later release/visitation maps onto bound-for-a-thousand-years then 'freed for a short time.' LXX uses synagōgē/desmōtērion imagery; Hebrew 'bor' (pit) parallels the abyss.

It shall happen in that day that Yahweh will punish the army of the high ones on high, and the kings of the earth on the earth. They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison; and after many days shall they be visited.


'the old serpent' (ho ophis ho archaios) draws the Eden serpent into the dragon's identity; recurrence with Rev 12:9. The serpent of Gen 3 is the deceiver-archetype, matching 'who deceives the whole inhabited earth.' Verbal echo via LXX ophis.

Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, “Has God really said, ‘You shall not eat of any tree of the garden?’”


tannin/dragon (LXX ta kētē) as primeval sea-monster contributes to the 'dragon' image, though Rev's dragon is more directly the chaos-monster of the prophets than the created sea creatures.

God created the large sea creatures and every living creature that moves, with which the waters swarmed, after their kind, and every winged bird after its kind. God saw that it was good.


YHWH 'shall punish leviathan the piercing serpent... and he shall slay the dragon (LXX drakonta) that is in the sea.' The dragon/serpent chaos-beast slain or subdued; 'serpent' + 'dragon' pairing parallels Rev 20:2's stacked epithets. Hays satisfaction: same eschatological defeat of the chaos-serpent.

In that day, Yahweh with his hard and great and strong sword will punish leviathan, the fleeing serpent, and leviathan the twisted serpent; and he will kill the dragon that is in the sea.


'Am I a sea, or a whale (tannin/dragon), that you set a watch over me?' — God setting a guard over the sea-monster; faint background to the chaining/sealing of the dragon.

Am I a sea, or a sea monster, that you put a guard over me?


The stone laid on the lions' den 'sealed (LXX esphragisato) with the king's own signet... that the purpose might not be changed' — verbal/conceptual parallel to shutting and sealing over the abyss so the dragon cannot escape. Faint, contested.

A stone was brought, and laid on the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel.


The rebel power 'brought down to Sheol, to the sides of the pit' — the casting-down-into-the-pit of a deceiving heavenly power resonates with casting Satan into the abyss.

Yet you shall be brought down to Sheol, to the depths of the pit.


'I beheld till the thrones were cast down (set up)' (LXX/Theod. ethrēsan heōs hou hoi thronoi etethēsan) — the plural 'thrones' set for judgment is the direct verbal source for 'I saw thrones.' Hays volume: distinctive plural thrones in a judgment vision.

I saw until thrones were placed, and one who was ancient of days sat: his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels burning fire.


'judgment was given to the saints of the most High' (Theod. krima edōken hagiois) — exact source of 'judgment was given to them.' The saints share the divine tribunal; recurrence with Dan 7:27.

until the ancient of days came, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom.


'the kingdom... shall be given to the people of the saints' — the saints' reign/kingship undergirds 'they lived and reigned with Christ.' Coherent with the thrones-and-judgment cluster from Dan 7.

The kingdom and the dominion, and the greatness of the kingdoms under the whole sky, shall be given to the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him.


'ye shall be unto me a kingdom of priests' (LXX basileion hierateuma) — direct source of 'priests of God... and will reign.' Recurrence with Rev 1:6 and 5:10. Royal-priesthood of the redeemed people.

and you shall be to me a kingdom of priests, and a holy nation.’ These are the words which you shall speak to the children of Israel.”


'ye shall be named the Priests of the LORD' (LXX hiereis kyriou klēthēsesthe) — the eschatological people as priests of God; reinforces Exod 19:6 for 'priests of God and of Christ.'

But you shall be named the priests of Yahweh; men will call you the ministers of our God: you will eat the wealth of the nations, and you will boast in their glory.


'many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame' — the source for resurrection-to-life vs. the second death and for distinguishing 'the first resurrection' from the rest. Hays thematic coherence with the two-outcome resurrection.

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.


'everyone that shall be found written in the book' delivered — the blessing on those who 'have part in the first resurrection' echoes the deliverance of the book-enrolled at the resurrection; coheres with the book-of-life motif resolved in 20:12,15.

“At that time shall Michael stand up, the great prince who stands for the children of your people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book.


'the saints of the most High shall take the kingdom, and possess the kingdom for ever' — the everlasting reign of the saints parallels reigning with Christ; part of the Dan 7 throne complex.

But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever.


(continuation) 'ye shall eat the riches of the Gentiles' — broader Isa 61 priest-people-vindicated background to the martyrs' reversal of the beast's persecution; the vindication of those who refused the mark.


The slain in the vision 'lived, and stood up' (LXX ezēsan) — the resurrection-vivification verb 'they lived' (ezēsan) may echo the Ezekiel dry-bones revival; faint lexical parallel.

So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up on their feet, an exceedingly great army.


'set thy face against Gog, the land of Magog' — the proper names 'Gog and Magog' are lifted directly from Ezekiel; Rev makes Magog a second figure rather than a land, but the verbal source is unmistakable. Hays volume/recurrence: explicit naming.

Son of man, set your face toward Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him,


Gog comes 'out of the north... a great company, and a mighty army... thou shalt come up against my people of Israel, as a cloud to cover the land' — source for the gathered host marching up against God's people. Coheres with 'went up over the width of the earth... surrounded the camp.'

You shall come from your place out of the uttermost parts of the north, you, and many peoples with you, all of them riding on horses, a great company and a mighty army; and you shall come up against my people Israel, as a cloud to cover the land: it shall happen in the latter days, that I will bring you against my land, that the nations may know me, when I shall be sanctified in you, Gog, before their eyes.


'I will rain upon him... fire and brimstone' (LXX pyr kai theion) — direct source of 'fire came down out of heaven... and devoured them' and of 'lake of fire and sulfur.' Strong lexical match (pyr/theion).

With pestilence and with blood will I enter into judgment with him; and I will rain on him, and on his hordes, and on the many peoples who are with him, an overflowing shower, and great hailstones, fire, and sulfur.


'I will send a fire on Magog' — reinforces the fire-from-God consuming Gog/Magog; recurrence with 38:22. Direct thematic and onomastic link.

I will send a fire on Magog, and on those who dwell securely in the islands; and they shall know that I am Yahweh.


'as the sand which is upon the sea shore' (LXX hōs hē ammos hē para to cheilos tēs thalassēs) — innumerable-as-the-sand idiom for the gathered army. Also Josh 11:4; 1 Sam 13:5 use it of hostile hosts; Hays: stock biblical idiom for countless multitude.

that I will bless you greatly, and I will multiply your seed greatly like the stars of the heavens, and like the sand which is on the seashore. Your seed will possess the gate of his enemies.


Gog brought 'upon the mountains of Israel' and destroyed there — the host's advance onto the holy land/people parallels surrounding the camp of the saints and the beloved city.

and I will turn you around, and will lead you on, and will cause you to come up from the uttermost parts of the north; and I will bring you on the mountains of Israel; and I will strike your bow out of your left hand, and will cause your arrows to fall out of your right hand. You shall fall on the mountains of Israel, you, and all your hordes, and the peoples who are with you: I will give you to the ravenous birds of every sort, and to the animals of the […]


'I will gather all nations against Jerusalem to battle' — the eschatological gathering of the nations to war against the holy city undergirds 'gather them together to the war' and 'the beloved city.' Hays coherence with the Zech siege motif.

For I will gather all nations against Jerusalem to battle; and the city will be taken, the houses rifled, and the women ravished. Half of the city will go out into captivity, and the rest of the people will not be cut off from the city.


Jerusalem made 'a cup of trembling' and 'a burdensome stone' against which 'all the people of the earth be gathered' — siege of the city by all nations, then their destruction; parallels the surrounding-then-consumed pattern.

“Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples, and on Judah also will it be in the siege against Jerusalem. It will happen in that day, that I will make Jerusalem a burdensome stone for all the peoples. All who burden themselves with it will be severely wounded, and all the nations of the earth will be gathered together against it.


'let fire come down from heaven, and consume thee' (LXX katabēsetai pyr ek tou ouranou) — closest lexical parallel for 'fire came down out of heaven... and devoured them'; Hays volume on the exact phrase though the Ezek 38–39 context is primary.

Elijah answered to the captain of fifty, “If I am a man of God, let fire come down from the sky, and consume you and your fifty!” Fire came down from the sky, and consumed him and his fifty.


'The LORD loveth the gates of Zion' — possible background to 'the beloved city' (tēn polin tēn ēgapēmenēn) as the city God loves; faint, the epithet may be Rev's own coinage.

Yahweh loves the gates of Zion more than all the dwellings of Jacob.


The invader who 'march[es] through the breadth of the land' (LXX poreuomenon epi ta platē tēs gēs) — close lexical parallel to 'went up over the width of the earth (epi to platos tēs gēs).'

For, behold, I raise up the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling places that are not theirs.


Topheth prepared, 'the breath of the LORD, like a stream of brimstone (theion), doth kindle it' — source for the fiery lake of burning/brimstone into which the devil is thrown; provides the burning-pile-of-fire-and-brimstone image.

For his burning place has long been ready. Yes, for the king it is prepared. He has made its pyre deep and large with fire and much wood. Yahweh’s breath, like a stream of sulfur, kindles it.


'their worm shall not die, neither shall their fire be quenched' — the unending torment of the condemned ('tormented day and night forever and ever') resonates with the unquenchable fire of Isaiah's final verse.

“They shall go out, and look on the dead bodies of the men who have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they will be loathsome to all mankind.”


Oath 'by him that liveth for ever' (eis ton aiōna) — the 'forever and ever' eternity formula has Danielic resonance, though it is a stock LXX/Rev liturgical phrase.

I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.


'the judgment was set, and the books were opened' (LXX/Theod. kritērion ekathisen, kai bibloi ēneōchthēsan) — direct source for 'they opened books' and judgment before the throne. Hays volume: the opened-books-of-judgment is distinctively Danielic.

A fiery stream issued and came out from before him: thousands of thousands ministered to him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.


'his throne was like the fiery flame... the Ancient of days did sit' — the enthroned judge whose throne dominates the scene; source for 'a great white throne, and him who sat on it.' Whiteness draws on the Ancient of Days' garment 'white as snow.'

I saw until thrones were placed, and one who was ancient of days sat: his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels burning fire.


'every one that shall be found written in the book' delivered, and the dead 'awake... some to everlasting life, and some to... everlasting contempt' — the book-enrollment determining destiny and the resurrection-to-judgment of all the dead. Source for the book of life deciding the lake of fire.

“At that time shall Michael stand up, the great prince who stands for the children of your people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book. Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.


The smashed image elements blown away 'and no place was found for them' (LXX kai topos ouch heurethē autois) — near-verbatim source of 'There was found no place for them' (topos ouch heurethē autois). Strong lexical match.

Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing floors; and the wind carried them away, so that no place was found for them: and the stone that struck the image became a great mountain, and filled the whole earth.


'Let them be blotted out of the book of the living (LXX biblou zōntōn)... not be written with the righteous' — the book of life from which names are absent; source for being judged by enrollment / 'not found written in the book of life.'

Let them be blotted out of the book of life, and not be written with the righteous.


'blot me out of thy book which thou hast written... whosoever hath sinned... will I blot out of my book' — the divine register of the living/saved; foundational for the book-of-life motif alongside Ps 69:28.

Yet now, if you will, forgive their sin—and if not, please blot me out of your book which you have written.” Yahweh said to Moses, “Whoever has sinned against me, him will I blot out of my book.


'I the LORD search the heart... to give every man according to his ways, and according to the fruit of his doings' — direct source of the recurring 'judged... according to their works / according to his works.' Hays recurrence with Ps 62:12; Rev 2:23; 22:12.

I, Yahweh, search the mind, I try the heart, even to give every man according to his ways, according to the fruit of his doings.


'thou renderest to every man according to his work' (LXX kata ta erga autou) — closest lexical parallel to 'each one according to his works'; reinforces Jer 17:10 as the judged-by-works topos.

Also to you, Lord, belongs loving kindness, for you reward every man according to his work.


'it is written before me... I will recompense, even recompense into their bosom' — the written record before God grounding judgment by deeds; parallels the books of works opened in judgment.

“Behold, it is written before me: I will not keep silence, but will recompense, yes, I will recompense into their bosom,


'The sea saw it, and fled' (LXX hē thalassa... ephygen) — the fleeing of sea/earth before God; lexical resonance with earth and heaven that 'fled away' (ephygen) from the throne. Hays: theophanic flight of creation.

The sea saw it, and fled. The Jordan was driven back.


'Tremble, thou earth, at the presence of the Lord' — creation's terrified retreat before God's face; coheres with earth/heaven fleeing from his face.

Tremble, you earth, at the presence of the Lord, at the presence of the God of Jacob,


'I will ransom them from the power of the grave (Sheol/Hades); I will redeem them from death: O death... O grave (LXX hadē), I will be thy destruction' — source for Death and Hades surrendering the dead and then being destroyed (thrown into the lake of fire). Hays: the personified Death/Hades pairing.

I will ransom them from the power of Sheol. I will redeem them from death! Death, where are your plagues? Sheol, where is your destruction? “Compassion will be hidden from my eyes.


'He will swallow up death in victory' (LXX katepien ho thanatos ischysas) — the abolition of Death itself; source for Death being thrown into the lake of fire / the second death. Coheres with 1 Cor 15:54-55.

He has swallowed up death forever! The Lord Yahweh will wipe away tears from off all faces. He will take the reproach of his people away from off all the earth, for Yahweh has spoken it.


'shame and everlasting contempt' for the resurrected wicked — the 'second death' as the negative resurrection outcome; reinforces the two-destiny judgment of all the dead.

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.


'the earth shall cast out the dead (LXX hē gē tōn asebōn peseitai / dead shall arise)' — resurrection of the dead from the earth; faint background to land/sea/Hades giving up their dead.

Your dead shall live. My dead bodies shall arise. Awake and sing, you who dwell in the dust; for your dew is like the dew of herbs, and the earth will cast out the departed spirits.


'the earth shall give back that which has been entrusted to it, and Sheol... shall give back that which it owes' — Second-Temple parallel to 'the sea gave up the dead... Death and Hades gave up the dead.' Strong conceptual match for the universal resurrection-disgorging of the realms of the dead.

[source text not in the World English Bible]


Sheol/the chambers of souls restoring the dead at the consummation — Second-Temple background to the realms of the dead releasing their dead for judgment.


Verbal and thematic core: 'new heavens and a new earth' (LXX ouranos kainos kai ge kaine) with the 'former things not remembered/passed away' motif — John's 'new heaven and a new earth' and 'the first things have passed away' (v.4) draws on both halves. Strongest availability and recurrence; Hays' volume and thematic coherence both high.

“For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind.


Doublet of 65:17: 'the new heavens and the new earth, which I will make, shall remain before me' — reinforces the eschatological permanence theme. Together with 65:17 establishes the dominant intertext.

“For as the new heavens and the new earth, which I will make, shall remain before me,” says Yahweh, “so your seed and your name shall remain.


'He will wipe away every tear' (v.4) echoes 'the Lord GOD will wipe away tears from off all faces' and 'he will swallow up death forever' — joint source for tear-wiping and death's abolition. MT 'swallow up death' vs LXX 'death prevailed having swallowed' diverges; John follows the death-abolished sense (cf. MT / Theodotion). High volume.


Covenant-dwelling formula: 'My dwelling place (LXX kataskenosis) will be with them, and I will be their God, and they shall be my people' — directly behind v.3 ('God's dwelling is with people... they will be his people, and God himself will be with them as their God'). Recurrence with Lev 26 strengthens.

My tent also shall be with them; and I will be their God, and they shall be my people.


Foundational covenant formula: 'I will set my tabernacle/dwelling among you... I will walk among you and be your God, and you shall be my people.' Source of the Ezek 37:27 reuse; Revelation's plural 'peoples' (laoi, best text) universalizes the singular covenant 'people.'

I will set my tent among you, and my soul won’t abhor you. I will walk among you, and will be your God, and you will be my people.


'I will dwell in the midst of you... and many nations shall join themselves to the LORD... and shall be my people' — supports v.3's expanded 'peoples' and the God-dwelling-with-humanity theme; verbal contact with the dwelling formula.

Sing and rejoice, daughter of Zion; for, behold, I come, and I will dwell in your midst,’ says Yahweh. Many nations shall join themselves to Yahweh in that day, and shall be my people; and I will dwell in your midst, and you shall know that Yahweh of Armies has sent me to you.


'Awake, awake... O Jerusalem, the holy city; put on your beautiful garments' — behind the 'holy city' title (v.2) and the adornment imagery; recurs at 21:27 ('nothing unclean shall enter').

Awake, awake, put on your strength, Zion; put on your beautiful garments, Jerusalem, the holy city: for henceforth there shall no more come into you the uncircumcised and the unclean.


Bridal-adornment simile (v.2): 'as a bridegroom decks himself... and as a bride adorns herself with her jewels' — close conceptual and verbal match for 'prepared like a bride adorned for her husband.'

I will greatly rejoice in Yahweh, my soul shall be joyful in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.


Zion as bride married to God: 'as the bridegroom rejoices over the bride... so shall your God rejoice over you'; the city given a new name. Supports the New Jerusalem-as-bride identification.

For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go out as brightness, and her salvation as a lamp that burns. The nations shall see your righteousness, and all kings your glory, and you shall be called by a new name, which the mouth of Yahweh shall name. You shall also be a crown of beauty in the hand of Yahweh, and a royal diadem in the hand of your God. You shall no more be termed Forsaken; […]


'Sorrow and sighing shall flee away' parallels 'no more mourning, nor crying, nor pain' (v.4); paired with 51:11. Thematic coherence high though verbal contact diffuse.

The Yahweh’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain gladness and joy, and sorrow and sighing will flee away.”


Doublet of 35:10 ('sorrow and sighing shall flee away'); reinforces the abolition-of-grief catalogue in v.4.

The ransomed of Yahweh shall return, and come with singing to Zion; and everlasting joy shall be on their heads. They shall obtain gladness and joy. Sorrow and sighing shall flee away.


'They shall be my people and I will be their God' — another instance of the covenant formula feeding v.3; faint given many parallel attestations.

and I will bring them, and they will dwell in the midst of Jerusalem; and they will be my people, and I will be their God, in truth and in righteousness.”


'I will say... You are my people, and they shall say, You are my God' — covenant-formula reuse; low independent weight beside Lev 26 / Ezek 37.

I will sow her to me in the earth; and I will have mercy on her who had not obtained mercy; and I will tell those who were not my people, ‘You are my people;’ and they will say, ‘My God!’”


The 'peoples' (laoi) who serve in the everlasting kingdom may color the plural in v.3; faint and contested.

There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.


'New heaven and a new earth' as deliberate recreation of the Gen 1 'heavens and the earth' — figural new-creation framing; structurally cued but verbally generic.

In the beginning, God created the heavens and the earth.


'Remember not the former things' — paired with 43:19 (next pericope); supports 'the first/former things have passed away' (v.4).

“Don’t remember the former things, and don’t consider the things of old.


'Am I the sea?' / the sea as chaos-monster domain may underlie 'the sea is no more' (v.1); part of the OT chaos-sea / Leviathan complex.

Am I a sea, or a sea monster, that you put a guard over me?


The 'great sea' from which the beasts arise — 'the sea is no more' (v.1) as the elimination of the source of chaos/the beast (cf. Rev 13:1). Figural; contested.

Daniel spoke and said, I saw in my vision by night, and, behold, the four winds of the sky broke out on the great sea. Four great animals came up from the sea, diverse one from another.


'Behold, I am making all things new' (v.5) draws on 'Behold, I am doing a new thing' (idou ego poio kaina, LXX) — the 'behold... new' formula. High verbal contact with the LXX of Isa 43:19.

Behold, I will do a new thing. It springs out now. Don’t you know it? I will even make a way in the wilderness, and rivers in the desert.


'I will give freely (dorean) to him who is thirsty from the spring of the water of life' (v.6) echoes 'Ho, every one who thirsts, come to the waters... without money' — free gift to the thirsty. Verbal ('thirsty,' 'freely/without price') and thematic match.

“Come, everyone who thirsts, to the waters! Come, he who has no money, buy, and eat! Yes, come, buy wine and milk without money and without price.


'I am the first, and I am the last' underlies 'the Alpha and the Omega, the Beginning and the End' (v.6); recurs at Rev 1:8,17; 22:13. Cf. also Isa 41:4; 48:12 for the same self-predication.

This is what Yahweh, the King of Israel, and his Redeemer, Yahweh of Armies, says: “I am the first, and I am the last; and besides me there is no God.


'I will be his father, and he shall be my son' — Davidic adoption formula directly behind 'I will be his God, and he will be my son' (v.7). Revelation democratizes the royal promise to every overcomer.

I will be his father, and he shall be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men;


Davidic sonship: 'He shall cry to me, You are my Father, my God... I will make him the firstborn' — reinforces 2 Sam 7:14 behind v.7; royal-firstborn coloring.

He will call to me, ‘You are my Father, my God, and the rock of my salvation!’ I will also appoint him my firstborn, the highest of the kings of the earth.


'I am the first, I also am the last' — doublet of 44:6 supporting the Alpha-Omega self-designation (v.6).

“Listen to me, O Jacob, and Israel my called: I am he; I am the first, I also am the last.


'Living waters shall flow out from Jerusalem' supports 'the spring of the water of life' (v.6); fully developed in Rev 22:1. Thematic coherence high.

It will happen in that day, that living waters will go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea; in summer and in winter will it be.


'With you is the fountain of life' — direct verbal source for 'the spring of the water of life' (v.6); pege zoes in LXX.

For with you is the spring of life. In your light shall we see light.


'The fountain of living waters' (God) contrasted with broken cisterns — colors the 'spring of the water of life' (v.6).

“For my people have committed two evils: they have forsaken me, the spring of living waters, and cut them out cisterns, broken cisterns, that can hold no water.


'Springs of water will guide them' for the redeemed who 'will not hunger or thirst' — feeds the thirst/spring motif (v.6); also echoed in Rev 7:16-17.

They shall not hunger nor thirst; neither shall the heat nor sun strike them: for he who has mercy on them will lead them, even by springs of water he will guide them.


'Fire and sulfur (brimstone)' raining on Sodom (v.8 'fire and sulfur') — the canonical brimstone-judgment image. Cf. Ezek 38:22; Ps 11:6.

Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky.


'Everyone whose name is written in the book' — undergirds the overcomer/inheritance contrast with the excluded (v.7-8) and the book-of-life of v.27.

“At that time shall Michael stand up, the great prince who stands for the children of your people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book.


'Fire and sulfur' rained in judgment on Gog — reinforces the 'lake that burns with fire and sulfur' (v.8).

With pestilence and with blood will I enter into judgment with him; and I will rain on him, and on his hordes, and on the many peoples who are with him, an overflowing shower, and great hailstones, fire, and sulfur.