Revelation Words and Tokens · Part 1 Reference Appendix
The occurrence lists and calculations behind Counting the Time-Words in Revelation.
The tables distinguish three things: a word’s position in the text, the duration expressed in its setting, and a symbolic value assigned by the proposed reading. The numbering always follows occurrences; a duration such as ten days does not create ten tokens.
In this appendix
A. Revelation: the occurrence lists
Each lemma has its own sequence. When three forms of kairos occur in Revelation 12:14, all three receive a number. The half-hour word in 8:1 is listed separately from hōra, and the six forms of etos in chapter 20 are listed separately from eniautos.
A1. Hour — ὥρα: 10
| No. | Revelation | Expression or setting | Narrative context |
|---|---|---|---|
| 1 | 3:3 | An unexpected hour | The warning to Sardis. |
| 2 | 3:10 | The hour of trial | The promise to Philadelphia. |
| 3 | 9:15 | The appointed hour | The four angels are released at the sixth trumpet. |
| 4 | 11:13 | That hour | An earthquake follows the witnesses’ ascent. |
| 5 | 14:7 | The hour of judgment | The first angel’s proclamation. |
| 6 | 14:15 | The hour to reap | The command to harvest the earth. |
| 7 | 17:12 | One hour | The ten kings receive authority with the beast. |
| 8 | 18:10 | One hour | The kings lament Babylon’s judgment. |
| 9 | 18:17 | One hour | Babylon’s wealth is laid waste. |
| 10 | 18:19 | One hour | The seafarers lament Babylon’s desolation. |
Separate term: Revelation 8:1 contains hēmiōrion (ἡμιώριον), “half an hour.” It lies between hour-tokens 2 and 3. Giving it a symbolic weight of ½ yields the weighted sequence 1, 2, 2½, 3½ … 10½. Here 2½ is a running value after the half-hour, not the number of a fractional word occurrence. The ordinary hōra index remains 1–10.
A2. Day — ἡμέρα: 21
| No. | Revelation | Expression or setting | Context and proposed association |
|---|---|---|---|
| 1 | 1:10 | The Lord’s Day | The opening vision; a beginning associated with the first day and resurrection. |
| 2 | 2:10 | Ten days of testing | Smyrna’s tribulation; the duration ten occurs within a single day-token. |
| 3 | 2:13 | The days of Antipas | Pergamum’s faithful witness and martyrdom; a possible comparison with Daniel 3. |
| 4 | 4:8 | Praise day and night | The four living creatures; an association with the fourth creation day and its lights. |
| 5 | 6:17 | The great day of wrath | The sixth seal; an early preview of the final confrontation. |
| 6 | 7:15 | Service day and night | The great multitude before the throne; redeemed humanity in God’s presence. |
| 7 | 8:12 | A third of the day darkened | The fourth trumpet; the seventh token completes the first third of the grid. |
| 8 | 9:6 | People seek death in those days | The locust judgment; a dark reversal of the new beginning suggested by an eighth day. |
| 9 | 9:15 | The appointed day | Hour, day, month, and year converge at the sixth trumpet and the Euphrates. |
| 10 | 10:7 | The days of the seventh angel | The mystery reaches completion; the proposed Thunder Week begins. |
| 11 | 11:3 | 1,260 days of testimony | The two witnesses prophesy; their lampstand imagery also recalls light-bearing witness. |
| 12 | 11:6 | The days of their prophecy | The witnesses shut the sky and strike the earth with plagues: Elijah and Moses imagery. |
| 13 | 11:9 | Three and a half days | The witnesses’ bodies are exposed; apparent victory for their enemies. |
| 14 | 11:11 | After three and a half days | Life returns to the witnesses; the second third of the grid is complete. |
| 15 | 12:6 | 1,260 days in the wilderness | The woman is protected and nourished; a new-exodus association. |
| 16 | 12:10 | Accusation day and night | The accuser is thrown down; the proposed Thunder Week ends with victory. |
| 17 | 14:11 | No rest day and night | Judgment on beast worship; the chapter also presents the redeemed as firstfruits. |
| 18 | 16:14 | The great day of God | The sixth bowl; the kings gather for battle after the Euphrates is dried up. |
| 19 | 18:8 | Plagues in one day | Babylon’s destruction; possible echoes of Egypt’s plagues and Jericho’s fall. |
| 20 | 20:10 | Torment day and night | The devil’s final judgment; evil is brought to its end. |
| 21 | 21:25 | Open gates by day; no night | The new Jerusalem; the final position of the third symbolic week. |
The descriptive column supplies the biblical setting; the final column records associations proposed in this study. A phrase such as “creation day” or “new exodus” in that column is an interpretive comparison, not an additional date supplied by Revelation.
A3. Month — μήν: 6
| No. | Revelation | Expression or setting | Narrative context |
|---|---|---|---|
| 1 | 9:5 | Five months | The locusts are permitted to torment. |
| 2 | 9:10 | Five months | The locusts’ authority is restated. |
| 3 | 9:15 | The appointed month | The central term receives a one-month weight in the proposed model. |
| 4 | 11:2 | Forty-two months | The nations trample the holy city. |
| 5 | 13:5 | Forty-two months | The beast is permitted to exercise authority. |
| 6 | 22:2 | Each month | The tree of life yields its fruit month by month; twelve crops describe the annual cycle. |
Revelation 9:15 speaks of an appointed hour, day, month, and year. It does not explicitly describe a duration of one month. Revelation 22:2 contains one month-token within a description of recurring fruitfulness. The one-month hinge and the twelve-month harvest cycle are values used in the model, distinct from the six lexical occurrences.
A4. Appointed time — καιρός: 7
| No. | Revelation | Expression or setting | Place in the sequence |
|---|---|---|---|
| 1 | 1:3 | The time is near | Opening bookend. |
| 2 | 11:18 | The time to judge the dead | The seventh trumpet and the announcement of judgment and reward. |
| 3 | 12:12 | A short time | The devil knows his opportunity is limited. |
| 4 | 12:14 | A time | The middle token of seven; the first term of the wilderness formula. |
| 5 | 12:14 | Times | The plural term, read as two within the prophetic formula. |
| 6 | 12:14 | Half a time | The final term of the three-and-a-half formula. |
| 7 | 22:10 | The time is near | Closing bookend. |
The same seven entries support two groupings. 1 + 5 + 1 emphasizes the matching prologue and epilogue. 3 + 3 + 1 emphasizes the three occurrences in the wilderness formula. The formula’s three tokens express a duration read as 1 + 2 + ½ = 3½; token count and duration remain distinct.
A5. Span or duration — χρόνος: 4
| No. | Revelation | Expression or setting | Narrative context |
|---|---|---|---|
| 1 | 2:21 | Time to repent | Patience before judgment. |
| 2 | 6:11 | A little longer | The martyrs wait for the completion of their fellow servants’ witness. |
| 3 | 10:6 | No further delay | The angel’s oath announces the approaching completion of the mystery. |
| 4 | 20:3 | A short time | Satan’s release follows the thousand years. |
In 10:6, the reading “no further delay” follows the movement toward the completion of God’s mystery in 10:7. The study does not need to understand the verse as a declaration that time itself ceases to exist.
A6. The two year-words: 1 + 6
ἐνιαυτός — 1: Revelation 9:15, the year in the appointed hour–day–month–year sequence.
ἔτος — 6: the six occurrences in the following table, all within the thousand-year passage.
| No. | Revelation | Expression | Narrative context |
|---|---|---|---|
| 1 | 20:2 | A thousand years | Satan is bound. |
| 2 | 20:3 | A thousand years | The nations are protected from his deception until the period ends. |
| 3 | 20:4 | A thousand years | The martyrs live and reign with Christ. |
| 4 | 20:5 | A thousand years | The rest of the dead do not live until the period ends. |
| 5 | 20:6 | A thousand years | Those in the first resurrection serve as priests and reign. |
| 6 | 20:7 | A thousand years | At its completion Satan is released. |
The proposed creation comparison reverses six-plus-one into one-plus-six. It also draws together the abyss, restraint, and release imagery in chapters 9 and 20. A further mirrored reading can treat the solitary year as a hinge encountered on an inward and an outward movement, as in the month model. That doubled weighting belongs to the interpretation; it does not add a second occurrence of eniautos.
A7. Night — νύξ: 8
| No. | Revelation | Setting | Relation to the day sequence |
|---|---|---|---|
| 1 | 4:8 | Praise without ceasing | Day-token 4 |
| 2 | 7:15 | Service before the throne | Day-token 6 |
| 3 | 8:12 | A third of the night darkened | Day-token 7 |
| 4 | 12:10 | The accuser’s activity | Day-token 16 |
| 5 | 14:11 | No rest for beast worshippers | Day-token 17 |
| 6 | 20:10 | The devil’s torment | Day-token 20 |
| 7 | 21:25 | No night in the city | Day-token 21 |
| 8 | 22:5 | No more night | Beyond the final day-token |
These are not seven identical “day and night” formulas followed by an eighth. The fourth trumpet describes the darkening of both day and night; the closing two passages deny night. The narrower observation is that seven night-tokens fall within the span ending at day-token 21, and the eighth follows it.
B. Reading the day grid precisely
Positions, boundaries, and intervals
The grid contains twenty-one entries, arranged as three groups of seven. Its exact third-points are 7, 14, and 21. The central entry is number 11. If the entries are represented as twenty-one equal time-units, the halfway boundary is at 10½ elapsed units, within the eleventh unit. This distinction prevents the tenth token from being described as the exact middle of an odd-numbered sequence.
The fifth entry lies near the first quarter: 5/21 is approximately 23.8 percent. It is not exactly one-quarter. The sixth-seal scene at token 5 and the sixth-bowl scene at token 18 are thirteen positions apart, although an inclusive list from 5 through 18 contains fourteen entries. Neither reckoning turns the intervening visions into thirteen stated days.
The sequence may also be expressed as 10 + 10 + 1, with the final token standing beyond two groups of ten. This is another way to group the same twenty-one entries. It does not replace the three-by-seven arrangement or identify a new set of occurrences.
Creation and the opening church scenes
The first three day-tokens belong to the opening vision and the letters to Smyrna and Pergamum. A symbolic association with the opening three churches—Ephesus, Smyrna, and Pergamum—therefore requires one qualification: the first occurrence is in the prologue at 1:10, before the letter to Ephesus. It is not a day-token inside that letter.
The grid’s first week invites a broad creation reading: an opening day, faithful witness, heavenly praise, judgment, redeemed humanity, and darkened lights. Its fourth column recalls the lights of Genesis 1:14–19; the fourth trumpet later reverses that imagery. The great multitude serving before the throne at day-token 6 belongs to the wider context of Revelation 7, which first describes the sealing of the 144,000 and then presents the multitude. The wording of 7:15 directly describes the latter.
These links work at different levels. The division into three sevens is arithmetic. The comparison with creation is thematic. Revelation does not label each successive day-token as the corresponding day of Genesis.
The two Euphrates scenes
| Feature | Day 9 | Day 18 |
|---|---|---|
| Day-token | 9 | 18 |
| Reference | 9:15; river in 9:14 | 16:14; river in 16:12 |
| Judgment setting | Sixth trumpet | Sixth bowl |
| Action | Four bound angels are released. | The Euphrates is dried; kings gather for battle. |
| Time-word feature | Hour 3; day 9; month 3; year 1. | The great day of God. |
| Proposed six-pattern | 9 symbolic days × 24 hours = 216 = 6 × 6 × 6. | 18 = 6 + 6 + 6. |
The four time-word positions in 9:15 total 3 + 9 + 3 + 1 = 16 = 4 × 4. This permits a comparison between the four released angels and the four living creatures before the throne. The surrounding trumpet sequence also has three woes; 9:12 announces that the first has passed and two remain. These are related numerical motifs, not separate demonstrations that the same hidden equation is stated in each passage.
In the sixth-bowl scene, three unclean spirits emerge from three mouths—the dragon’s, the beast’s, and the false prophet’s. There are three spirits altogether. The scene can be read as a counterfeit threefold alliance, but it does not describe three spirits from each mouth.
The army of 200,000,000 in Revelation 9:16 has also been compared with the 200 descending angels in 1 Enoch 6:6. The comparison concerns an expanded numerical echo and the theme of hostile supernatural powers. The two texts give different numbers, and the parallel does not by itself demonstrate direct dependence.
C. Passover, firstfruits, and the Nisan overlay
Three coordinate systems must remain visible: the numbered word sequence, its Sunday-to-Saturday grid, and a proposed overlay of Nisan dates. A token numbered 14 occupies the Saturday column of this grid and may also be compared with Nisan 14. Those two labels do not establish that the historical Nisan 14 of the Passion fell on a Saturday.
Nisan 14 and 15
John 19:14 supplies the language of Passover preparation. Numbers 33:3 explicitly places Israel’s departure from Egypt on the fifteenth day of the first month. Those references motivate the comparisons with tokens 14 and 15. The renewed life of the witnesses and the woman’s flight into the wilderness join resurrection and exodus imagery within the proposed structure.
The relationship between John’s Passion chronology and the Synoptic accounts is a separate interpretive question. Assigning different boundaries to the day does not, by itself, settle every difference in their descriptions. The present token grid can display a Nisan 14/15 correspondence without claiming that it resolves the historical chronology.
Nisan 16, a Sunday reckoning, and token 17
Leviticus 23:11 places the wave offering on the day after the Sabbath. The interpretation of that Sabbath matters. Josephus, Antiquities 3.10.5 (§250), describes the offering on the sixteenth, the second day of Unleavened Bread. The discussion in Menachot 65b preserves the dispute over a reckoning tied to the weekly Sabbath and thus to Sunday.
A fixed Nisan 16 observance can fall on different weekdays. A Sunday reckoning can fall on different Nisan dates. Nisan 17 is therefore one possible Sunday date under a specified calendar alignment, rather than the necessary date of the offering in every year. The numerical reading associates tokens 16 and 17 with these alternative firstfruits comparisons; it does not establish that John and the Synoptic writers followed different sectarian calendars.
Revelation 14:4 calls the redeemed firstfruits before the seventeenth day-token appears in 14:11. The contrast between redeemed firstfruits and the unrest of beast worshippers is present within the chapter. That narrative contrast remains intelligible even when the proposed Nisan date is left as a further layer of interpretation.
The ark’s rest on the seventeenth
Genesis 8:4 dates the ark’s rest to the seventeenth day of the seventh month. Identifying that month with Nisan requires an autumn-first reckoning for the Flood narrative and a subsequent comparison with the spring-first calendar of Exodus 12:2. Genesis itself does not name the month Nisan. The proposed Nisan 17 association therefore depends on that calendar assumption.
The wider comparison brings together deliverance through judgment, rest after the Flood, exodus into the wilderness, resurrection, and firstfruits. Its theological coherence can be considered without presenting every proposed date as an explicit statement of the biblical text.
D. The month model and its arithmetic
What the six occurrences contribute
The first five occurrences supply the sequence 5, 5, 1, 42, 42 when the appointed month in 9:15 is assigned a unit value. The last occurrence supplies the recurring monthly fruit of 22:2. The repeated fives and forty-twos make a paired structure around the central term; they do not form a palindrome of identical numerical values.
| Step | Calculation | Interpretation |
|---|---|---|
| Central weighting | 1 × 2 = 2 | The central occurrence is assigned two one-month weights. |
| Opening section | 5 + 5 + 2 = 12 months | One schematic year. |
| Longer pair | 42 + 42 = 84 months | Seven schematic years. |
| First five tokens, weighted | 12 + 84 = 96 months | Eight schematic years. |
| Closing harvest cycle | 12 months | An annual interpretation of monthly fruit. |
| Combined arrangement | 12 + 84 + 12 = 108 months | Nine schematic years: 1 + 7 + 1. |
The second weight given to the central month is the decisive interpretive choice. Passing through the center of a diagram in two directions does not create another word in the text. The model is useful only if that additional weighting and the annual interpretation of the closing harvest are stated openly.
A possible intercalation analogy
In a schematic calendar, 1,260 days equal three and a half years of 360 days. Adding a thirty-day month produces 1,290 days. This allows the following paired periods:
| Paired periods | Total days | Additional thirty-day months |
|---|---|---|
| 1,260 + 1,260 | 2,520 | None |
| 1,290 + 1,260 | 2,550 | One |
| 1,290 + 1,290 | 2,580 | Two |
The central month in the proposed mirror can be read as an intercalation motif, linking the 1,260- and 1,290-day forms. That is a mathematical and symbolic comparison. Daniel 12 does not specify a complete calendar rule for inserting leap months.
One illustrative scheme begins with forty years of 360 days and adds seven thirty-day months. If the insertions are spaced over six six-year intervals and one four-year interval, the arithmetic is:
(40 × 360) + (7 × 30) = 14,610 days
14,610 ÷ 40 = 365.25 days per year
This equals the mean length of a Julian year. It demonstrates what that proposed 360-day intercalation scheme produces; it should not be cited as an established rule of ancient Jewish lunar-calendar practice. Nor does the forty-year average, on its own, establish which shorter seven-year spans would receive zero, one, or two additional months.
The hour–day–month–year sequence as an additive reading
A second calculation assigns one unit to each term in Revelation 9:15: a 360-day year, a thirty-day month, one day, and one hour. Read additively, these yield 391 days and one hour. The 391-day portion factors as 17 × 23.
This preserves the proposed numerical connection while keeping its premise visible. The verse’s ordinary sense identifies an appointed moment by hour, day, month, and year. It does not explicitly tell the reader to add those units into a composite duration. The 360 + 30 component may serve the study’s leap-month analogy, but it remains an interpretive use of the time-ladder.
E. The Gospel of John: comparative inventory
| Time-word | Greek lemma | John | Comparison |
|---|---|---|---|
| Day | ἡμέρα | 31 | 31 + 21 = 52; read as weeks, 52 × 7 = 364 days. |
| Hour | ὥρα | 26 | 26 + 10 = 36; with the half-hour weighting, 36½. |
| Night | νύξ | 6 | 6 + 8 = 14, or two sevens. |
| Sabbath / week | σάββατον | 13 | 13 × 7 = 91 days, one quarter of a 364-day year. |
| Appointed time | καιρός | 3 | 3 + 7 = 10. |
| Span or duration | χρόνος | 4 | 4 + 4 = 8. |
| Year | ἐνιαυτός | 3 | 3 + 1 = 4. |
| Month | μήν | 0 | All six month occurrences in this comparison belong to Revelation. |
| Festival | ἑορτή | 17 | Five early occurrences, seven in chapter 7, and five in the final Passover setting. |
| Passover | πάσχα | 10 | A separate count retained alongside the festival series. |
The cross-book arithmetic assigns symbolic units to the counts. Fifty-two day-word occurrences become fifty-two weeks only after a change of scale. Thirteen Sabbath/week terms become a ninety-one-day quarter by the same sevenfold multiplication. Similarly, thirty-six hours can suggest a day and a half and invite a tomb comparison, but the combined word count does not independently date Jesus’ burial or resurrection.
The totals of fourteen nights, ten appointed times, eight spans, and four year-terms invite comparisons with two sevens, completeness, new creation, and the four seasons. These associations extend the study’s reading; they do not change the meaning of an individual occurrence in its sentence.
E1. The 26 hour-tokens
| No. | John | Expression or setting |
|---|---|---|
| 1 | 1:39 | About the tenth hour; the first disciples remain with Jesus. |
| 2 | 2:4 | Jesus’ hour has not yet come. |
| 3 | 4:6 | About the sixth hour; Jesus sits at the well. |
| 4 | 4:21 | An hour is coming when worship will not be tied to either mountain. |
| 5 | 4:23 | The hour is coming, and is now here, for true worship. |
| 6 | 4:52a | The father asks at what hour his son began to recover. |
| 7 | 4:52b | The servants name the seventh hour. |
| 8 | 4:53 | The father recognizes the same hour in which Jesus spoke. |
| 9 | 5:25 | The hour is coming, and is now here, when the dead hear the Son. |
| 10 | 5:28 | The hour is coming when those in the tombs hear His voice. |
| 11 | 5:35 | The people were willing to rejoice in John’s light for a time. |
| 12 | 7:30 | Jesus’ hour has not yet come. |
| 13 | 8:20 | His hour has not yet come. |
| 14 | 11:9 | The twelve hours of the day. |
| 15 | 12:23 | The hour has come for the Son of Man to be glorified. |
| 16 | 12:27a | Jesus speaks of being saved from this hour. |
| 17 | 12:27b | He has come to this hour for this purpose. |
| 18 | 13:1 | His hour has come to leave the world and go to the Father. |
| 19 | 16:2 | An hour is coming when persecutors will think they serve God. |
| 20 | 16:4 | The warning is to be remembered when their hour comes. |
| 21 | 16:21 | A woman in labor grieves because her hour has come. |
| 22 | 16:25 | An hour is coming when Jesus will speak plainly of the Father. |
| 23 | 16:32 | The hour is coming, and has come, when the disciples will scatter. |
| 24 | 17:1 | Father, the hour has come. |
| 25 | 19:14 | About the sixth hour on the Preparation of the Passover. |
| 26 | 19:27 | From that hour the disciple takes Jesus’ mother into his own home. |
The letters “a” and “b” distinguish two occurrences within the same verse. The final two entries are 19:14 and 19:27: the preparation scene contains token 25, and the disciple’s reception of Jesus’ mother contains token 26.
E2. The 17 festival-tokens: 5 + 7 + 5
The seventeen entries are occurrences of heortē (ἑορτή), “festival” or “feast.” The separate names Passover (πάσχα), Tabernacles (Σκηνοπηγία), and Dedication (Ἐγκαίνια) identify festival settings; their occurrences are not all added into this total. In particular, the separately reported ten Passover terms do not increase the seventeen heortē tokens.
| No. | John | Group |
|---|---|---|
| 1 | 2:23 | Early group (1–5) |
| 2 | 4:45a | Early group (1–5) |
| 3 | 4:45b | Early group (1–5) |
| 4 | 5:1 | Early group (1–5) |
| 5 | 6:4 | Early group (1–5) |
| 6 | 7:2 | Tabernacles group (6–12) |
| 7 | 7:8a | Tabernacles group (6–12) |
| 8 | 7:8b | Tabernacles group (6–12) |
| 9 | 7:10 | Tabernacles group (6–12) |
| 10 | 7:11 | Tabernacles group (6–12) |
| 11 | 7:14 | Tabernacles group (6–12) |
| 12 | 7:37 | Tabernacles group (6–12) |
| 13 | 11:56 | Final Passover group (13–17) |
| 14 | 12:12 | Final Passover group (13–17) |
| 15 | 12:20 | Final Passover group (13–17) |
| 16 | 13:1 | Final Passover group (13–17) |
| 17 | 13:29 | Final Passover group (13–17) |
The pattern is five occurrences before the Tabernacles setting, seven within John 7, and five in the final Passover setting. Dedication in John 10:22 belongs to the Gospel’s wider festival narrative but adds no heortē occurrence to this list. The Greek concordance for ἑορτή provides the textual references.
E3. Other reference points
| Lemma | Count | References |
|---|---|---|
| νύξ — night | 6 | 3:2; 9:4; 11:10; 13:30; 19:39; 21:3 |
| καιρός — appointed time | 3 | 7:6 (twice); 7:8 |
| χρόνος — span or duration | 4 | 5:6; 7:33; 12:35; 14:9 |
| ἐνιαυτός — year | 3 | 11:49; 11:51; 18:13 |
| μήν — month | 0 | No occurrences in the study’s Johannine inventory. |
The thirty-one day-tokens run from the disciples’ stay with Jesus in 1:39 to the renewed appearance to the disciples in 20:26. The early entries at 2:1 and 2:12 introduce the Cana sequence; the last two occur at 20:19 and 20:26. These endpoints provide the frame used in the comparison with Revelation’s twenty-one days. The day and Sabbath counts are retained here as comparative totals; this appendix supplies selected reference points rather than a complete concordance for those two Johannine lemmas.
E4. The proposed 1,290-day frame
The model expresses the span as 1,260 + 30 = 1,290 days and labels its endpoints Tishri 16, AD 26 → Nisan 16, AD 30. To obtain 1,290, the interval is represented by forty-two schematic thirty-day months plus one additional month: (42 × 30) + 30.
The labels locate the proposal within a reconstruction of Jesus’ ministry. They are not enough, by themselves, to determine the elapsed days of an actual ancient calendar. That would require a specified calendar reconstruction and its intercalations. The distinction also leaves John’s thirty-one day-word occurrences separate from the 1,290 days assigned to the larger frame.
F. Sources and related studies
The occurrence data and proposed patterns belong to the five-part Revelation Words and Tokens study. The Revelation indices above preserve its counts and textual order. The full Johannine hour index is also developed in Part 5. Greek words are grouped by lemma; an English translation’s choice of “time,” “hour,” or “while” does not determine which Greek word is being counted.
- Revelation 9, especially 9:15–16; Revelation 22, especially 22:2 and 22:5; and Numbers 33:3. Berean Standard Bible. The BSB is public domain.
- Josephus, Antiquities of the Jews 3.10.5 (§250), for the sixteenth-day wave offering; Menachot 65b, for the Sabbath/firstfruits dispute.
- 1 Enoch 6:6, for the 200 descending angels; the Greek ἑορτή concordance, for John’s seventeen festival entries.
- Resolving the Passion Week Timeline and The Dual Reckoning of Time in Genesis, for related proposals on this website.
Return to the main discussion: Counting the Time-Words in Revelation.