The coda is essentially a supplementation of, rather than a conclusion to, what has gone before. It begins by considering the space of the page as a textual environment, and the ways in which its meanings are diversified by tabular layout. The argument moves on to the challenges of multi-perspectivalism and agglomerative looking as they weave a depth in our existential duration and ecological relating. Translation also triggers blind fields beyond the frame of the text by the use of collage and the cultivation of Erlebnis. The coda then addresses the nature of translational subjecthood, and ends with propositions about the real ecological reach of translation which is an integral part of its literariness.

Chapter 1 introduces the major themes of the book. I argue that the idea of divine revelation does not make much sense in the contemporary world, because it is primarily thought about in terms of beliefs rather than experience. Philosophically, experience is (i) what happens at the point of opening in the world, which is a given instance of life, as well as (ii) conscious reflection on that experience as it is lived. For both senses of the word, using a hermeneutic-phenomenological methodology, it is possible to speak of prepredicative experience – that is, what takes place (or 'events') prior to thematisation in language. I argue that it is the prepredicative sense of experience that is engaged in revelation. This is because God cannot be made an 'object' of experience. Now, since in modern life, the word ‘belief’ risks coming to mean simply what is untrue or subjective, it is no longer very helpful in communicating something about God. In contrast, 'the event' can be used to consider the possibility of encountering a God who reveals Godself in person. To conclude the introduction, I set out how my argument about experience and the 'event' is carried through each chapter.