Every page here gets revised, and most of the revision happens before Jon reads a page through and it loses its “Draft, unreviewed” label. This page records the changes made after that, and every change to the wording of the translation itself, so that a reader who has already read a page can see what moved and why. Changes to a page still marked as a draft are not listed; they are expected.
18 October 2026
- Revelation and Rome
A line added before “How sure I am”, pointing to Jon’s prayer for Rome and for Leo XIV, which is now its own reading, A Prayer for Rome (a draft). Nothing else in the note changed.
17 October 2026
- Godspell or Sorcery
Six paragraphs added at Jon’s word, on “man does not live by bread alone, but by every word that comes out of the mouth of God” (Matthew 4:4, from Deuteronomy 8:3): the manna as a lesson about the word; the verb “come out” with “mouth,” which is in ten New Testament verses, five of them in Revelation (the sword from His mouth at 1:16 and 19:15, beside “the Word of God” at 19:13; the witnesses’ fire, which is Jeremiah’s “my words in your mouth as fire”; the horses; and the three spirits from the mouths of the dragon, the animal and the false prophet); how close that is; the hidden manna (2:17) with John 6; the woman fed in the wilderness (12:6, 12:14); and the eaten scroll (10:9–10) with Ezekiel 3, Jeremiah 15:16 and Amos 8:11. The reading is now also marked at 2:17 and 10:9.
16 October 2026
- Neither Cold nor Hot
An addition at Jon’s word. His reading of the hot now has two halves: brotherly love (Romans 12:10–11) and, from Acts 18:25, Apollos “boiling in spirit, teaching accurately the things about Jesus”; the verb “boil” is in only those two verses of the New Testament.
- About this site
A section added at Jon’s word, “What the Bible says most”: a count of every word of the Hebrew Bible and the New Testament by dictionary form, with the grammar words left out. The most-used word is “say”, the most-used name is YHWH, and “son” is in the top five of the whole Bible; Jon’s reading of the count, that a book whose most-used word is “say” has the one John calls the Word right under it, is stated as his.
14 October 2026
- Godspell or Sorcery
A paragraph added after Jon read it: “James 2, and the law of liberty”, his reading that Rome’s quotation of James 2:24 will not carry the law back in, because the law James names is the law of liberty and the royal law of love (1:25, 2:8, 2:12), his chapter is about mercy (2:13), and his “guilty of all” (2:10) is Paul’s own argument (Galatians 3:10, 2 Corinthians 3:6). One red flag on the claim about Rome’s purpose. Fact-checked at his word, and corrected twice by him the same day: the royal law is the King’s law, the commandment Jesus spoke (Matthew 22:39) and made His own (John 15:12), which John calls “his commandment” (1 John 3:23); and “the law of liberty” is James’s phrase alone, never said of Sinai. The words are Moses’ (Leviticus 19:18); the law and the liberty are the King’s (Luke 4:18; John 8:36; Galatians 5:1). Then a paragraph on how the chapter ends, his reading: Abraham before the law (Galatians 3:17; Romans 4:10), Rahab a Canaanite prostitute outside it (Deuteronomy 7:2; 23:17–18) whose work was mercy (Joshua 2:12), and the pair as trust in the Son and love for one another (1 John 3:23); the flag says where that is stated and where it is his.
- The Double-Edged Sword; The Story of Revelation
Jon’s stance on the sword is now stated in both: meekness, not harmlessness. Where the text states a killing plainly and the Greek is clear he takes it as written, and two places are that clear, 2:23 (“I will strike her children dead”, apoktenō, first person) and 19:21. Where the text is unclear he errs on the side of grace, and the notes say that is his rule, not the text’s.
- Tongues, and Praying in the Spirit
The note said, as a claim, that Jon reads pausontai as a pause, that tongues stopped for a time and came back. Jon had offered that only as a possible reading. The sentence and its red flag now say so.
13 October 2026
- The Bridegroom
A section added after Jon read it: “The garments of Yeshua”, his reading that the garments of salvation in the Hebrew scriptures are the groom’s own name, since Yeshua is the word for salvation (Isaiah 61:10; Psalm 132:16; 2 Chronicles 6:41; Isaiah 59:17; Matthew 1:21; Luke 2:30; Isaiah 62:11 with 22:12), with a red flag where the text stops. The echo note at 22:12 now says that the Greek translators read Isaiah’s “your salvation comes” as “your Saviour arrives”, and the new echo note at 21:2 quotes the whole of Isaiah 61:10, garments of salvation included.
- Translation, 2:16
Was “I will fight them with the sword that comes out of my mouth”; now “I will make war on them”. The verb is polemeō, to make war, the verb of polemos, and it is the word of the book’s other wars (12:7, 13:4, 17:14, 19:11), which the translation already rendered “make war” at 17:14 and 19:11. The word is now clickable at all five verses and the popover sets out its seven uses, “with” meaning against, and the LORD making war in Exodus 14:14 and Isaiah 63:10. The readings on the sword and on the story of Revelation quote the verse, and their quotations changed with it.
- Translation, 2:22
Was “into heavy pressure, unless they change their minds”; now “into great pressure”. The Greek, thlipsin megalēn, is the same two words as “the great pressure” at 7:14, and the book has the phrase only in those two places, so the two now read the same.
- Translation, 21:6
“Freely” is now clickable and opens the Greek word dōrean, as “free of charge” at 22:17 already did. The word is the same in both verses.
- Fear Not, Child of God; Behold the Hand, Behold the Nail; Godspell or Sorcery; The Bright Morning Star; The Lion of the Tribe of Judah
Scripture quoted inside these readings read “Satan” or “the devil” (Ephesians 6:11; 1 Corinthians 5:5; 1 Timothy 1:20; 2 Thessalonians 2:9; Luke 10:18; 2 Corinthians 11:14; Luke 22:31). They now read “the accuser” and “the slanderer”, which is how the translation renders those two words everywhere. The Catechism quotation in Revelation and Rome keeps “Satan”, because those are Rome’s words.
- Smyrna, 2:9, the note on poverty and riches
It said that “the first and last of the seven letters” take one half each of 2 Corinthians 8:9. Smyrna is the second letter. Now “the second and the last”.
- 4:9, the note on “the one who lives into the ages”
It listed the places the phrase occurs and left out 15:7. Now 4:9, 4:10, 10:6 and 15:7.
- 5:6, the note on Zechariah 4
The marker sits on the seven eyes, but the note only spoke of the two olive trees. It now quotes Zechariah 4:10, where the seven eyes come from: “these seven are the eyes of the LORD, which range through the whole earth”.
- Nine short notes
In the green, blue, grey and purple notes, pronouns for God and Jesus are lowercase, because the Greek makes no such distinction and a capital would decide a referent the text sometimes leaves open. Nine of those notes had slipped into “Him” and “His”. Fixed. The gold readings keep the capitals, since they are Jon’s own writing.
11 October 2026
- Translation, 1:16
Was “like the sun at full strength”; now “as the sun shines in its strength”, which is John’s wording (hōs ho hēlios phainei en tē dynamei autou). “Full” is not in the Greek, and “strength” matches the Judges 5:31 echo marked there.
10 October 2026
- 18:12, the note on Babylon’s cargo
It said the cargo list runs for eleven verses. The list is two verses, 18:12–13; the lament around it, 18:9–19, is eleven.
- The Fourth Seal
Two corrections. Exodus 34:15–16 gives whoring, sacrificing, eating in that order; the reading said this book puts the same order to Pergamum and Thyatira, but only Thyatira (2:20) keeps it, and Pergamum (2:14) reverses it. And the letter he is added to Abram’s name but put in place of the last letter of Sarai’s, not added; the note on the added letter at 2:17 said the same and was fixed with it.
- The translation decision on porneia
Its count of the Hebrew word family in the prophets was recounted in the Leningrad Codex: 93 words in Isaiah–Malachi, 50 in Ezekiel, 45 in Ezekiel 16 and 23. The note now gives those figures and says how they were counted.
- “How this works” and About this site
Both said “estimates run to five hundred allusions”, an outside figure from early on. They now give this site’s own count of marked echoes, and say there are probably more not yet found.
- 3:17, the note on Laodicea’s water
Cut to the evidence: the aqueduct and its crusted pipes, Strabo on the river water, and the hot springs at Hierapolis. The popular explanation that hot water arrived lukewarm from a spring has not been shown from the water system, and the note no longer tells it as fact.
7 October 2026
- Come Out of Her
It said Jesus uses the word bdelygma once. He uses it three times: Matthew 24:15, Mark 13:14, Luke 16:15.
- First Love
It said that everywhere else in the book falling is falling down to worship or a city coming down. The verb is in twenty verses: stars, the sun, mountains, a tenth of the city, Babylon, the cities of the nations and five kings fall too. What is still true, and what the reading now says: 2:5 is the only place the verb is said of an assembly, and the only one that asks “from where” and leaves it unanswered.
- 5:1, the reading on the scroll
It said that in Ezekiel the scroll is sweet and the account stops. The Hebrew of Ezekiel 3:14 goes on, “I went bitter”; the Greek translation lacks it. The note now says both.
- 2:14, the note on Balaam
It said Balaam opens his mouth to curse four times. Balak counts three (Numbers 24:10) and sends him home; the fourth oracle is unasked. Now stated that way.
The rules the translation works under, and what each colour of note is allowed to claim, are set out in the front matter. Read “How this works” in The Unveiling →