Revelation occupies a complex and contested position in the depth-psychology corpus, functioning simultaneously as a specific canonical text (the Book of Revelation, or Apocalypse of John), as a psychological category denoting the irruption of unconscious contents into consciousness, and as a theological predicate of the divine self-disclosure. Jung treats the Book of Revelation as the Western psyche’s most concentrated expression of the activated collective unconscious—a document registering God’s own transformation as it presses toward conscious realization. Edinger develops this Jungian reading systematically, identifying the Apocalypse as the archetype of the end-of-the-world seeking psychological integration. Bulgakov, by contrast, employs revelation in its properly theological sense: Sophia as the self-revelation of the Godhead through the hypostatic persons of the Trinity, where content and form, Word and Spirit, are rigorously distinguished. Abrams situates the Book of Revelation at the fountainhead of the Romantic prophetic tradition, tracing how its imagery—bride, bridegroom, New Jerusalem, apocalypse—migrated from Scripture into literary form. Thielman reads Revelation as political theology addressed to persecuted Christians in Roman Asia. John of Damascus insists that divine revelation cannot be anticipated by human reason. These multiple trajectories—psychological, sophiological, literary-historical, biblical-theological, patristic—reveal revelation as one of the corpus’s most generative and irreducibly multivalent terms.