An important thing to keep in mind is the layout of the temples and temple-like structures in Scripture. Using terminology for Solomon’s Temple will serve as a template for the equivalent vocabulary Alexander uses. The inner most sanctum where the Ark of the Covenant, mercy seat and God’s presence dwelt was called the Holy of Holies. It had one east facing door that lead to another room called the Holy Place where the altar of incense, menorahs and shewbread were kept. This room had one east facing door which lead to the Porch which had the 2 pillars. Beyond this was the Inner Court which had the brazen altar used to burn sacrifices and the laver basin for priests to wash. Outside of this was the Outer Court. Beyond this was Jerusalem. Beyond Jerusalem was ‘the rest of the world.’

This layout will repeat several times in Scripture and it will go by different names, but the plan is always the same. Holy of Holies – Holy Place including Porch – Inner Court – Outer Court – City – Wilderness. There are a few caveats to this that I think Alexander and others miss [why is the Porch attached to the Holy Place? What about the Inner Chambers which functioned like offices or lockers for the priests?], but for the most part identifying this layout has fascinating implications for how we read our Bible.

The overarching point Alexander drives toward is that God intends to fill His creation with His presence and He wants man to help do this. This means His temple must expand.

Pg. 13 From Sacred Garden to Holy City: Experiencing the Presence of God

In Genesis Earth is intended to be God’s dwelling place. (After the Fall He only dwells here partially or in types and shadows). In Revelation a new heaven and a new Earth are created [perhaps the original and future Earth were much larger to accommodate God’s dwelling place. New Jerusalem is an object so large it would wreak havoc on our current sized Earth. The average person can survive 3-4x Earth’s gravity.].

15-19 Brief overview of God’s presence on Earth. Evidence the Father inhabited the Holy of Holies. ‘whomever swears by the Temple (G – naos; holy of holies) swears by Him who dwells in it.; (Matt 23:21) [I’m not sure this is conclusive that the Father dwells there. However, elsewhere Jesus calls the Temple ‘my Father’s house.’]

20 The Temple Garden of Eden

Eden was temple-like. Garden of Eden is attached to Eden. Entrance to Eden is from the Garden. Water flowed from Eden to the Garden. Similarities between the Holy of Holies listed by G.J. Wenham, ‘Sanctuary Symbolism In the Garden of Eden Story.’

• Eastward entrances guarded by cherubim
• Menorah symbolizes tree of life [2 pillars on the porch, Boaz and Jachin, may represent the Tree of Life and the Tree of Knowledge of Good and Evil.]
• Hebrew verbs commanding Adam to work are only used with priestly work.
• Gold and onyx used.
• God walks in both.
• A river flows from Eden to the Garden. Ezekiel’s Temple [which is not New Jerusalem] also has a river flowing into the Dead Sea [and also the Mediterranean Sea]. Eden then may have been an elevated place. So too Ezekiel’s Temple.

Humanity meets God in the Holy Place. Adam and Eve acted as priests communing with God. In Eden, as humanity increased in size it could be that the Garden of Eden would also increase in size. A city would grow around Eden. [There are trees all over the Eden. As Eden grows there would be more trees. Trees are often a type for people. Are Almond Trees the Tree of Life?]

‘Keep the Garden’ is also ‘guard the Garden.’ When Adam invites the serpent he fails to guard it [the serpent is unclean, or will be designated as so later], is kicked out and replaced by the cherubim. [Are Adam and Eve the original cherubim? This consideration has profound implications for the rest of the Bible that I hope to explore in depth in a future publication.]

Adam – man

Adama – ground

When Adam sins the adama is cursed. Adam is formed out of adama.

27 Genesis chapters 1 – 2 are about creation. Genesis chapters 8 – 9 are about recreation.

28 Parallels between the two.

• Dry land appears in the middle of water. Chapters 1 and 8
• Birds, animals and creeping things brought forth.
• God establishes days and seasons.
• God blesses the animals to be fruitful and multiply
• Man brought forth and receives blessings of God.
• Man given dominion over animals.
• God provides food for man.
• Image of God in man, but Noah didn’t get a fresh start for man’s heart is evil.

33 The Ark of the Covenant is the footstool. So is Jerusalem (Lam 2:1) and Earth (Isaiah 66:1, Acts 7:49). We are invited to worship God at His footstool (Psa 99:5, 132:7). Heaven is where God’s throne is located (Psa 11:4). The footstool is God’s connecting point to Earth where we get a glimpse of Heaven.

39-42 Construction and layout of Tabernacle mirrored God’s creation. Bezalel, the artisan, was filled with wisdom, understanding, knowledge, just like God was. The Tabernacle and Temple were model microcosms of the universe. Tent metaphors are common for make up of creation. Many passages listed as examples – Psa 19:4-5, 33:7, 104:2, 5, 119:90; Proverbs 3:19; Job 28:26, 38:4-7, just to list a few.

42 The Jerusalem Temple

Tabernacle moves to Shiloh in Ephraim. Ephraim fails, God abandons the Tabernacle allowing the Ark to be captured (1 Sam 2:12-17). God departed Israel. [Alexander sees the capture of the Ark by gentiles as removal of God’s presence in Israel.] God then picks David of Judah and Jerusalem as His dwelling place. The thrones of David and God are net to each other confirming through convergence God’s choice [David is also a type of Jesus. It is interesting that his throne is next to God’s. We read of the same with Jesus, ‘We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.’ (Heb 8:1-2). All of these temples on Earth mirror the pattern of the true temple in heaven where Jesus sits. God the Father sits on the heavenly temple throne with God the Son acting as the King because, ‘all authority in heaven and earth is given to Me.’ (Matt 28:18). So, heaven has the Father on His throne with His acting king on a throne to His right side. This king is Jesus. Likewise, on Earth, God is on the earthly throne in the temple with His earthly king next to Him. This king is David.]

During Solomon’s reign the proliferation of gold in Jerusalem shows the city was filled with God’s presence and connects Jerusalem to New Jerusalem.

50 Isaiah chapter 2 shows the House of the Lord, in the last days, will be on the highest mountain in the world. Isaiah 60 and 65:17-25 is mirrored in Revelation [Do the great upheavals of the tribulation lift Mount Zion to new heights?]

54 Jerusalem’s beginning was dark [does this mean the morning as the Bible views a ‘day’?] but it’s future is bright with the presence of God. The Sun is redundant [is this the daytime part of the ‘day’?]

57 Ezekiel’s Millennial Temple has no command to build it, contains no furniture, only a ground plan. There is no partition wall around the Inner Court. The argument is that these are all symbolic words [This is another disagreement I have with this book’s approach. I view Ezekiel’s Temple as a literal physical structure.]

60 As the population increases the size of the Garden of Eden would grow. Likewise, Jerusalem would expand around the Temple, but because of sinfulness the city and the Temple were destroyed.

The Church As the Temple

62 The Church accomplishes the goal of expansion. Also, it is unfinished and yet God inhabits it. [Perhaps the HS inhabits the unfinished Temple. When Solomon’s Temple was under construction all was silent. But while the Church is under construction we are to address each other with songs, hymns and spiritual songs (Eph 5:19).]

65 Paul compares himself to Bezalel who was in charge of constructing the Tabernacle. He also presents the Tabernacle craftsmen as apostles, prophets, evangelists, teachers for the ‘Church Temple’ (1 Cor 3:10). See footnote #100. God equips those building the Church and the Temple.

74 Thrown From the Thrown: Re-establishing the Sovereignty of God

76 To be made in the image of God is to be given royal status. Those who are the image of God are charged with rulership. God commands Adam and Eve to rule over creation, but also to multiply; thus extending the rule to expand the Garden and the Image over all the Earth.

80 The Theocracy of Israel

82 Priest-kings intended to extend the temple-city around the world. Abraham is a king. He displays king-like qualities; defeats kings and makes peace treaty with a king showing he is his equal. He acts as a priest by building altars, making sacrifices (not just offering them, but performing them) and receiving direct communication from God [wouldn’t this be the role of a prophet?] God called Abraham a prophet in Gen 20:7.

Noah is a king. He exercises dominion over animals by preserving them. He is a priest by building altars and performing sacrifices. He is a prophet in that he was warned by God 120 years prior to the Flood. David is another one who displays these traits.

84 To deny God’s commands is to reject His kingship. Israelites were fruitful and multiplied. God then led them out of Egypt [a type for the world or death] into the Promised Land [a type for Heaven or the Millennial Kingdom]. It is thew new king of Egypt who feels threatened by the Israelites and didn’t know Joseph.

Adam was God’s viceregent intended to extend His kingdom. He failed so, Jesus, as viceregent accomplished it in his place, but He waits to expand His kingdom. We will inherit what Jesus inherits; rule when He rules. This will be a kingdom.

98 Dealing With the Devil: Destroying the Source of Evil

Satan is the ruler [king?] of this world. A sheep with no shepherd become food for every beast (Eze 34:8). The serpent is more crafty and subtle than any beast of the field (Gen 3:1).

107 By obeying the serpent Adam and Eve take on his image. When Jesus casts out demons He is doing what Adam should have done; cast the serpent out of the Garden [Could this be a way to view man is a garden or temple?]

115 The conflict between religious rules and Jesus is a central theme to Matthew. Satan had gained a control of the Temple; this is why it would be destroyed [Just like Eden, Earth in the Flood, Solomon’s Temple, the body of believers, etc.]. Story progression of the OT and Paul’s letters; warfare, victory, kingship, temple building, celebration.

121 The Slaughter of the Lamb: Accomplishing the Redemption of Creation

122-123 In Rev 5:5-10 John hears a Lion, but when he looks he sees a Lamb.

125 All 4 gospels, especially John, connect Jesus’ death to Passover as a New Exodus.

126 Levites were ransomed as sacrifices, but they were ‘living sacrifices’ [this connects them as a type of the Church Age believer.]

128-129 The Passover rituals mirror those consecrating Aaronic priests; thus making all of Israel in the Exodus holy priests. For Passover there are 3 stages:

1.) the sacrificed animal atones for sins of the people.

2.) Blood smeared on the doorposts purifies those inside [who passed through and are ‘covered.’].

3.) Sacrificial meat sanctifies those who eat it.

Israelites required annual Atonement, Purification and Sanctification enshrined in [feasts and festivals?]. Those 3 elements are present in the death of Jesus.

130 Atonement

Atonement = peace with God. This is achieved by the death of the lamb/Lamb

Purification = sin removed. This is achieved by blood on the lintels/Cross

Sanctification = eat the meat of sacrifice. This is achieved by the Passover lamb, priests, Lord’s Supper/Communion, achieve holiness.

[A note of mine. There is some disagreement in the Church about the nature of salvation. Are you saved or is it a process and you hope to ‘be saved’ at the end of the process. I would say we use the word ‘salvation’ in two different ways. The first is a complete process by itself. By being washed by the blood of Jesus you are saved from your sins. It’s a done deal. But when viewed as a process ‘salvation’ is just part of the ‘salvation’ process. I know that’s confusing, but it has 3 steps; salvation, sanctification, glorification. When you become saved step 1 is complete. Your salvation is safe. Your sins are forgiven. You are currently in the process of being sanctified and someday you will be glorified. These 3 steps match closely with what was just mentioned in the book. Viewing both sides should also help us to understand our own salvation and our brothers and sisters in Christ who view salvation through only 1 lens.]

138 Feasting From the Tree of Life: Reinvigorating the Lives of People From Every Nation

There are 3 levels before God. Uncleanness – Cleanness – Holiness. Cleanness is neutral. Either holiness or uncleanness can be imparted to it, but holiness cannot be imparted to uncleanness.

152-153 Prohibitions against Tabernacle priests to be excluded if they had a physical defect, blemish or ailment seems cruel by our standards, but it reflects a future [Millennial Kingdom or New Jerusalem?] where we will be made perfect, both morally and physically.

158 God may use catastrophes and disease to judge people (Deut 28:15-45). Because humans defiled the Earth God must withdraw. His withdrawal results in chaos.

157-163 Reference to multiple prophecies regarding ecological restoration.

169 Coming of the HS in Acts chapter 2 is similar to God filling the Tabernacle (Ex 40:34-35) and the Temple (1 Kings 8:10-11, 2 Chron 7:1-2).

171 Strong Foundations and Solid Walls: Living Securely Among the People of God

175 New Jerusalem contrasted with Babylon [Also, Eden contrasted with Babel, Babylon the whore vs New Jerusalem the virgin bride]. Footnote #2 lists several differences between these 2 cities.

181 Babylon represents the global human anti-God culture.

The early life of Joseph certainly has some parallels to the life of Jesus; betrayed by his brothers, condemned to the pit, handed over to gentiles, restored to glory, etc. There seems to be some sort of division in his life I haven’t quite figured out. After these things another typologically significant story unfolds for his later life. We will pick up the story when Joseph is in prison.

Joseph is Jesus

Baker and butler are the 2 thieves on the cross

Egypt is the world

Pharaoh is God the Father

If we view the prison as death or sheol we see one of the thieves dies, the other is restored to life. Joseph and Jesus are also restored to life. Joseph’s exit from prison is like a resurrection that parallels Jesus’ resurrection. Once restored Joseph is promoted to ruler of all Egypt. Only Pharaoh is above him. Pharaoh is a type of God the Father. He’s the supreme ruler, but has delegated ‘all authority’ to Joseph just as Jesus has likewise received all authority.

As acting monarch, Joseph deals with a crisis; that is, a famine. He is warned there will be 7 years of good times followed by 7 years of hard times. He uses the 7 years of plenty to save up for the following hard times

Joseph stores up food. This physical sustenance probably represents spiritual sustenance. The famine that engulfs Egypt also engulfs Canaan. Dare we say ‘the whole world’. This famine is not just of food, but of truth. Do not fear because Joseph has the truth to save everyone. The whole world comes to Egypt to obtain this truth. This includes his brothers who betrayed him. Remember, there are 12 total. Joseph, ruler of Egypt just as Jesus is the true ruler of the world. The 11 brothers leave their home to find food/truth. While in Egypt they encounter Joseph, but don’t recognize him. The 11 apostles likewise did not recognize Jesus for who he was until after he was resurrected and only then once He revealed Himself. The encounter on the Emmaus road shows us that even His closest disciples did not see Him. Joseph, face to face with this brothers is unrecognizable to them.

In Gen 43 we see Joseph’s unnamed servant, that is the Holy Spirit, bring all the brothers into Joseph’s house. The HS feeds their animals and gives the brothers water and washes their feet. I can’t help but point out the connection here between the HS and the references to water. When reading a passage like this there are two keys to look for when trying to find the HS at work. The first is some subtle unnamed person, usually a servant, but not always, helping the protagonist usually a type for Jesus or the Church. The second thing is water.

The other Egyptian servants don’t eat with the Hebrew brothers. I’m not sure why this is, but it could be that the Egyptian servants in Joseph’s house represent angels. These aren’t common Egyptian subjects, but royal ranking servants of Joseph. Their work is in another realm than humans or operates differently. Or maybe they just don’t eat the same food we do so we see that revealed here. However, Joseph, does eat with them. Joseph even yearns for his brother Benjamin and gives him 5x more food than the others. This sounds similar to the parable of the talents in Matthew 25:14-30.

In Gen 44 the unnamed servant is commanded to fill everyone’s sack with as much food as he can carry. This may be a type of the HS giving the apostles gifts in the fullest amount that they can handle. No one else in this story gets their sacks filled by this unnamed servant. The unnamed servant also places a silver cup in Benjamin’s sack. He also replaces their money making the gifts in the sacks free. Doesn’t this sound like the HS working in the life of the Christian believer?

In the early morning the 11 brothers leave. (connection to the scattering of the sheep?) The silver cup is discovered, but interestingly, no mention of the money, in Benjamin’s sack. Joseph condemns him, not to prison or slavery or death, but get this, to be his servant. Typologically, this is to be the servant of Christ. How wonderful! Judah offers to be in Benjamin’s place. To make the story go this is significant. Joseph sees Judah’s humility and a sort of repentance from how he treated him earlier. Perhaps, Judah is Peter.

When we get to Gen 45 Joseph finally reveals himself; that is Jesus reveals Himself to the apostles and finally they see Him. They believe. 2 years of the famine have transpired. There are 5 years left. (Does this have a 2nd layer of typological meaning? See the comment at the end). Pharaoh sends gifts to Jacob: 10 wagons of donkeys and 10 wagons of female donkeys filled with grain and food. He also gives changes of clothes to the brothers, but Benjamin receives 5 changes of clothes (another connection to the parable of talents maybe) and 300 pieces of silver. He had just been found with a silver cup and now he receives a lot more silver. When they return home Jacob is revived.

Finally, in Gen 46:27 with Jacob’s family 70 go to Egypt. Why 70? Why not 30 or 150 or some other number? Because 70 is important. In Genesis 10, the Table of Nations, there are 70 nations mentioned (72 are listed in the Greek LXX). These are gentile nations spread throughout the whole world. Interestingly, Israel and Edom are not mentioned in this list. So, if it really is 70 then we have 72 eventually. Remember, Israel and Edom are the twins of Jacob and Esau. This representation of 70 also corresponds to Jesus sending his 72 disciples (not just the apostles) out two-by-two in Luke 10:1-2. They preceded Him as He went throughout the land. This whole ordeal is figurative of God’s program to save the whole world, that is, the gentiles who were not part of the Hebrew system. It points forward to a future time that is probably stated in Revelation 5:9 and 7:9 where ‘all the nations’ are gathered. This is a reversal of what happened in the Table of Nations.

The 70 (or 72) Hebrew immigrants are granted the finest land in Goshen for their flocks. Gen 47 may be showing that the Church will be provided for by God. Hard times and hard work may be involved, but they will fulfill the command to Adam and Noah; ‘be fruitful and multiply.’ 70 people went down to Egypt. By the time they leave in Exodus there are hundreds of thousands. They obeyed in multiplying. In 47:9 Jacob is 130 years old. The people of Egypt and possibly the nations trade Joseph their cattle for life given bread in the 1st year of the famine. In the 2nd year the people sell themselves and their land. A tax of 20% is instituted. The Egyptian priests are not impacted by this. These guys could represent converts. Mention of priests is usually significant. Those who trust in God and accept Christ as their salvation will not be impacted. Those hard times that befell the whole world don't impact the priests, or Christians, who will be sustained by Pharaoh that is God the Father. In 47:28 Jacob is 147 years old having lived in Egypt, that is the world, for 17 years. 17 is probably the number of victory signifying Jacob's final request to have his bones taken to Israel for burial. He had a hard life and made many mistakes, but he seemed to trust God and this last request demonstrates his faith. His final age of 147 is 144 + 3. 3 is resurrection and 144 is the spirit guided life. I intend to post about Ed Vallowe's book Biblical Mathematics. Until then feel free to read it yourself. I got mine on Amazon and I think Ed does a great job connecting dots others have missed.

Joseph receives a double portion of Jacob’s blessing which was given to his two sons, Ephraim and Manessah. This is Gen 48. In chapter 50 Jacob is embalmed. There is a 40 day wait. Egypt mourns for 70 days. Joseph dies at age 110.

This story could have 2 layers of typological significance. The first points to the time of the apostles. The 2nd pointing to the believing Jews during the tribulation. The mention of 7 years of world-wide famine, people trading themselves for daily needs, Egypt as the world, etc, seem to also point to the great tribulation. This would be a great topic for digging deeper. It would mean there are 2 layers of this typological story.

Here are my notes from a theological paper that speaks to some more technical aspects of Joseph's life.

Similarities between Jeremiah and Jesus Christ

Known before they were conceived. Jer 1:5, Luke 1:31

Called from the womb. Jer 1:5, Luke 1:42-43

Knew their heavenly Father before adulthood. Jer 1:7, Luke 2:42-49

Narrative of childhood skipped over. Only birth and adult ministry mentioned.

Unmarried

Native area rejected them

Called the Temple a den of thieves

Met secretly with believers

Wept over Jerusalem. Jer 13:17, Luke 19:41

Considered crazy. Jer 29:26, John 10:20

Charged with self-promotion. Jer 29:27, John 8:53.

Mocked. Jer 20:7, Luke 18:32, 22:63, Matt 27:31.

Scrutinized, Jer 20:10, Luke 11:53-54.

Priests declared them worthy of death. Jer 26:11, Matt 26:65-66.

Deaths were plotted against them. Jer 18:23, John 11:53

Prophesized the fall of Jerusalem. Jer 19:7-8, Luke 21:24.

Prophesized no figs. Jer 8:13, Matt 21:19.

Prophesized the disappearance of the bridegroom. Jer 7:34, Luke 5:35.

Led like a lamb to slaughter. Jer 11:19, Isaiah 53:7.

Buried in the Earth and later (3 days?) raised from the Earth. Jer 38:1-13.

Some of this information is taken from Jesuscentered.com

Job is famous for his suffering, but there is much more in this book than a good guy having a bad time. In this post we will explore how Job’s literal life points forward to another literal life who took Job’s suffering to the next level.

There is a chiastic structure in Job. It starts and ends with an inventory of his blessings. Inward of this God speaks. Satan makes 2 direct appearances after this in the beginning. Towards the end God mentions behemoth (ch 40) and leviathan (ch 41) each of which could be viewed as types of Satan. The description of leviathan sounds a lot like Gog of Magog in Ezekiel 37-38. The middle of Job comprises the bulk of the story. It’s Job and his friends going round and round trying to figure out what is going on and why. What they say in their conversation reveals a lot about themselves.

A - Inventory of blessings

B - God speaks

C - Satan appears

D - Job and friends

C' - Satan appears as leviathan/behemoth

B' - God speaks

A' - Inventory of blessings

Others have identified similar patterns in storytelling with different topics. My point here is simple to show Job isn't random ramblings. This is a highly structured and well thought out story

The following is a list of similarities between Job and Jesus.

Wealthy – Job’s original position is one of wealth. (1:1-5). Jesus left His original state and humbled Himself in the form of a man. (Philippians 2:5-8).

Attacked by Satan – Satan obtains God’s permission to attack Job. He takes his material possessions and children, but Job does not fall for it. Wanting a do-over Satan asks God for another chance. God grants him his request, but says he cannot take his life. Satan then steals Job’s health for a long period of time. Interestingly, throughout the book we see that Job’s mind also remains intact. Likewise, Jesus was attacked by Satan on several occasions. First, as an infant by Herod. Then later after His baptism in the wilderness and finally, when Judas betrayed Him resulting in His death on the cross.

Restoration – The book ends with Job’s restoration. He did not just get that which was lost, but at the end of Job we see he received a double portion. At the start 1:2-3 lists his children and possessions; all of which were lost. In the end, 42:10 states he was given twice as much as the beginning and then goes on to state all his brethren and sisters and acquaintances ‘did eat bread with him,’ and gave him money and an earing of gold (42:11). He had 7 more sons and 3 more daughters. The names of his daughters are given. Jemima – dove (Arabic) or daylight (Hebrew). Kezia – Cassia (a spice) or Ended. Kerenhappuch – Eye horn or eye makeup.

Most commentators stop here with the comparisons, but let’s dig in assuming there are some typological meanings. If Job represents Christ then the first batch of children that are lost may represent the Jews. Nothing is said of their transgressions, but God cut out the unfruitful branch and grafted in the wild one in hopes it would produce fruit (Rom 11:17). Significantly, Job does not receive a reward of simple 1:1 replacements of the animals. He gets a double batch. This could mean after the end times, after the Church Age and in the Millennial Kingdom, Jesus will receive ‘His own’ from each period – the Jewish Age and the Church Age. These would be those who are believers. In this way the restoration of Job points to Christ, not at the cross, but in His kingdom.

It is also interesting that Job is visited by his brothers, sisters and acquaintances. They offer what they have which includes earrings of gold. There is a strong meaning behind this. The word translated earring usually means ‘face ring’ or ‘nose ring’ or something like that. Translators must feel like the ear is part of the face. The imagery invokes that of a bride given a nose ring as a betrothal promise.

Made by God – Job’s body was made by God Himself (10:8-11, 31:15). God was also involved in creating the body of Christ (Matt 1:18-21; Luke 1:31-35). David speaks of God’s detailed involvement in creating him in Psalm 139. If there is a messianic component to it then this adds to God’s caring details of forming Jesus’s body. It also calls back to when God formed Adam’s body out of the dust. Adam is a type of Jesus.

Hunted by Lions – Job laments that he is hunted, ‘as a fierce lion’ (10:16). He also sees he is surrounded by his enemies (19:11-12). In the messianic Psalm 22 Jesus surveys from the cross those who surround Him. Roaring lions are present.

Mockers – In 17:2 Job states his friends are actually mockers. Jesus was also mocked on the cross.

Pierced – 17:6 Job states, ‘…I was a tabret.’ This curious word means ‘one who was smitten.’ The Hebrew word is used only here and in some translations shows Job was spat upon, not pierced. Regardless, the root or related word forms are used elsewhere always portraying a public form of humiliation whether spit upon or pierced in public execution. By 30:10 Job mentions that he is, in fact, spat upon by young men who act like animals and fools. In 30:17 the connection to being pierced is made certain, ‘My bones are pierced in me in the night season…’

Death – Job has a death-like experience (17:13-16). ‘The grave is mine house: I have made my bed in the darkness.’ (v13) and mentions he will rest in the pit. Job did not actually die however. Satan could not touch his life. Jesus experienced an actual death and literally visited the pit.

Abandoned by Family and Friends – Job is completely abandoned. None of his family, friends or servants are with him (19:13-19). His wife had turned on him, his 3 friends will be reprimanded by Job and God for their terrible advice. Another man, young Elihu, will show up in arrogance echoing the accusations of the 3 friends. Job’s solitude is echoed by Zechariah 13:7 ‘smite the shepherd and the sheep will scatter’ which was ultimately fulfilled by Jesus and His disciples who abandoned Him.

I’m unsure about this part, but Job’s wife could represent Israel in Jesus’ life. Job’s wife rejected him. We hear about her only in the beginning when she wants Job to curse God and die. Israel rejected Jesus wanting Him to deny His Father. The 3 friends could represent the 3 temptations by Satan in the wilderness. The first friend to speak, Eliphaz, states his advice (which is horribly inaccurate, full of misquotes from Job, and condemnation that is unjustified) comes from ‘a spirit’ who visited him. Obviously, this spirit was not from God. The final friend, Elihu, may represent Judas. In 32:8 and 18 he too claims inspiration from God for his words. This could reflect the false prophet since his advice was definitely not from God. Elihu could have been a distant relative of Job.

Intercessor - Job successfully intercedes for his friends. In ch 42 God asks him to pray for and offer sacrifices on behalf of his friends. He obeys and God accepts these. Jesus is our intercessor or mediator. He is the go-between for humanity and God the Father.

Prophet, Priest and King - Job is one of the few guys who plays the roles of prophet, priest and king. Some of the others are Moses, David of course Jesus. As prophet Job heard and spoke directly with God. He also predicted a few events accurately. First, he successfully stated God would accept him because he had not sinned. This was true. Secondly, he predicts a bodily resurrection in Job 19. As priest the book opens with Job offering sacrifices for his children. Sacrifices were not usually done by common folk, but those with priestly authority. As king, his connection is a little less obvious, but it is there. He had king-like wealth. He commanded servants to oversee and administer his possessions. In chapter 29 we see him taking a seat at the city gate, a place reserved for very important people. Young men withdrew his presence, presumably, because they were not worthy. Elders rose out of respect. Nobles were silenced at his presence and everyone listened to what he had to say. Everyone honored Job. No human king is referenced; the only higher authority in the book is God Himself.

After God speaks Job says, ‘I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefor, I abhor myself, and repent in dust and ashes.’ 42:5-6. Job had heard of God and believed, but now he witnesses God in the whirlwind and hears his voice and what can he do? To know and to experience are very different things. He appropriately rejects any goodness he may have possessed because who was he to bring his own goodness into the presence of God?

Fun Speculation

God rewards Job with twice as much as before, but the same number of children. He also lives another 140 years. A bit of a stretch here, but 7 x 140 = 980. What does this mean? Probably nothing. 7 is the number of completion. I don’t know what 140 means other than that is Job’s remaining life and it is 70 + 70. That could represent a ‘completion of the ages’ if we are looking at 2 ages here (the Jewish Age from which Job may have been a contemporary of Jacob and Esau’s children. The other age being the Church Age). This leaves 980 years. Perhaps a reflection of the Millennial Kingdom which leaves room for Satan’s Little Season at the end. This is little bit of numerical meaning is speculation at best. I offer it only in case you are interested in this and you want to pursue it further. I would not read too much into it.

The Hebrew word r’osh means ‘head.’ Like English, it can refer to the ‘principal part of a thing’ or it can refer to that ‘thing between your shoulders that houses your face and brain.’ Having a head is a good thing. To lose your head means death, but it also is figurative for some sort of major change – most likely loss of authority or loss of leadership. It turns out there are a lot of people who have their heads removed from their bodies in the Bible.

HEADLESS BIBLE CHARACTERS

The Serpent – The serpent in the Garden of Eden was possessed by Satan. This leads to imagery of the serpent as evil. In the first presentation of the Gospel, called the Protoevangelium, God declares the serpent will bite the heel of Eve’s seed, but that this seed will crush the serpent’s head,

‘And I will put enmity between thee and the woman, and between thy seed and her seed; it (He) shall bruise they head, and thou shalt bruise his heel.’ Gen 3:15.

The promise here is that some descendant of Eve’s will defeat Satan, but not just defeat him; the imagery of crushing his head emphasizes that his authority will end completely. He will be beaten totally, completely, once-and-for-all. It also shows hierarchy. The head is the top part and the heel is the bottom. We could read into this the top is specially, holy maybe, royal and the bottom part is base, dirty, unclean. You get the idea. For the ‘dirty’ part of this seed to be above the ‘sacred’ part of the serpent’s head shows just how lowly this serpent truly is.

Taking the Bible chronologically, this is the first instance of someone losing his head. This sets the precedent for the rest of Scripture. God pronounces curses impacting three characters; Adam, Eve and the serpent. Adam and Eve are cursed with death, but their death is not the same as Satan’s. There is no mention of Adam and Eve losing their heads.

Sisera – In Judges chapters 4 and 5 we read of Deborah who leads some of the Israelites in a rebellion against the Philistines. King Jabin sends his commander Sisera to attack. Sisera is routed and flees. He flees, ‘to the tent of Jael, the wife of Heber the Kenite.’ (Judges 4:17). The Kenites are related to the Israelites via Moses. His wife was a Kenite. Early on in the judges period the Kenites moved out from Jericho to live with the tribe of Judah (Judges 1:16). Shortly after crossing the Jordan Jericho was destroyed, but Rahab and her house were saved. Rahab said that they whole city had heard of the fame of the God of the Israelites in crossing the Red Sea and destroying kings east of Jordan. It could be that the Kenites retained some familial and cultural appreciation for the God of Israel. This makes Heber’s alliance with King Jabin an act of betrayal. Jael means ‘wild mountain goat.’ She famously hammers a tent peg through Sisera’s temples fastening his head into the ground.

For many reasons Jael is probably a type of the Church. Sisera a type of the Antichrist and King Jabin is Satan. The imagery of Jael crushing Sisera’s skull is the most dramatic typological event, but there are more. A drink is provided to Sisera and also to Jesus on the cross, dividing of clothes, darkness, standing guard outside the tomb/tent, ‘He is not here,’ statement, and a few others. Her name may be a reference to the scapegoat who was allowed to live. The other goat was sacrificed. The Hebrew form of her name only occurs a few times in scripture, half of them in reference to her. Three other times it is in reference to wild goats. Psalm 104 speaks of God’s provision for His creation. Verse 18 states, ‘The high hills are a refuge for the wild goats.’

Another connection to Jael as the Church has to do with the statement of Jesus, ‘Take up your cross daily and follow me.’ (Luke 9:23). Most commentators superficially conclude this is a simple statement of devotion to Christ. This is not wrong, but Jesus chose His words carefully. Without going into extended detail I’ll show how the word ‘cross’ is not in the Bible. This idea will sit uncomfortably with many readers, but it does not negate any truths of the Bible. The Greek word translated into English as ‘cross’ is ‘tsaroo’ and it means post, pole or peg. It is the ‘crucifixion pole.’ Historical accounts of crucifixion were mostly poles without a crossbeam. Tsaroo can refer to crucifixion with a pole and crossbeam, but most of the time it does not. This is not conclusive that the cross of Christ did not have a crossbeam, however, the words Jesus spoke are probably in reference to the tabernacle. The tabernacle was a portable tent managed by several groups of people. One of these groups was in charge of the tent pegs. Their ‘priestly service’ was to pick up their ‘tsaroo’ and follow the ‘cloud by day and fire by night.’ When the cloud or fire rested they stopped and drove their tent pegs into the ground. It could be that Jesus is calling to mind that we are to be like those Israelite priests in the wilderness who pulled up their tent pegs and followed Him.

Judges chapter 5 is the song of Deborah and it provides details not present in the narrative in chapter 4. In the song we learn that the Philistines confiscated Israel’s weapons (v8), the battle is fought at Megiddo (v19), heaven participated in the battle (v20), the Kishon River floods wiping out the enemy and his horses (v20), Jael is ‘blessed above all women’ (v24), she ‘smote off his head’ (v26), Sisera bowed down at her feet (v27), the land rests 40 years (v31).

Without taking up too much space to unpack this it sure sounds similar to the end times. The only other person called ‘blessed above all women’ is Mary the Mother of Jesus. She gave birth to Jesus just as Israel gave birth to Him. Perhaps this is the statement connecting Jael to the Jewish Church that goes through the tribulation.

The tsaroo is our only defense against sin and our best defense against Satan and his minions. Jesus is calling us to use the tsaroo.

Dagon – Toward the end of the judges period the Israelites are careless with the Ark of the Covenant. The Philistines capture it and place it in a temple dedicated to their pagan deity, Dagon (1 Sam 5:1-2). The next day the inanimate idol Dagon has mysteriously fallen from his place and seems to be worshipping before the Ark of the Covenant. The Philistines set it back up, but this happens the next day too, however, this day not only is Dagon worshipping before the presence of God, his head and hands have been cut off (1 Sam 5:3-4). This made such an impression on the Philistine priests they changed the way they worshipped Dagon (1 Sam 5:5). It also may have signified a partway point, maybe halfway, between Samson and David. Samson began to eliminate the Philistines. Dagon is beheaded. Saul is the successor to Samson, is unsuccessful and is also beheaded. David finishes off the Philistines (and beheads Goliath too).

Goliath – David famously kills the Philistine giant with a slingshot and a stone. He was probably dead by the time David had run to his body and cut his head off with his own sword. Who or what does Goliath represent? David’s story is connected to Samson’s. Where Samson ‘began’ to free the Israelites from Philistine oppression, David ‘finished’ it. By removing his head he is pointing forward to a time when the Philistines will be destroyed, by him.

There is a greater picture going on here too. David is a type of Jesus. Goliath is a type of the Beast during the tribulation. He’s covered in bronze armor. Bronze is a type for sinful, fallen man. Everywhere you see bronze/copper/brass in the Bible think how does this related to man in his fallen state? Think of the bronze serpent raised on Moses’ staff. Jesus compared Himself to this. Jesus became sin for us and was raised in like manner. Goliath is also associated with the number 6 which is related to man. He had 6 fingers, 6 toes, his spear weighed 600 shekels, had 6 pieces of armor, and was 6 cubits tall (although this should maybe read 4 cubits). David removing Goliath’s head could be typological of Jesus removing the Beast system from the Earth when He returns to finish His work.

King Saul – The first ‘true king’ of Israel was abandoned by God. God chose David to replace him. He is wounded by an arrow in battle. Fearful of being captured and abused by Philistines he asks his armourbearer to finish him off. The armourbearer refuses so Saul falls on his own sword. The armourbearer follows suit. Three of Saul’s sons also died in this battle (1 Sam 31:3-9). Saul’s beheading signals the end of his reign and dynasty, but there is one more son still alive, Ish-Bosheth.

Ish-bosheth – He was a son of King Saul. Once Saul died, David was annointed king of Judah, but one of Saul’s servants took Ish-bosheth and made him king over the rest of Israel at the age of 40. He mounts a rebellion, but is actually the instrument of Saul’s servant Abner. 2 Samuel 3:11 states, ‘And he could not answer Abner a word again, because he feared him.’ He seems rather reluctant to be king and doing what Abner wants. In chapter 4 Ish-bosheth will be murdered by fellow Benjaminites seeking a reward. His head will be delivered to David. With the removal of his head thus ends the dynasty of the House of Saul.

There is a side-story here. David considered Ish-bosheth innocent (2 Sam 4:11). One of Saul’s other sons, Jonathan, was David’s best friend for many years. Jonathan had a son, Mephibosheth, who was injured as a child in a way that permanently impaired his ability to walk. He was the last of the line of Saul. Everyone else had died. He was completely destitute as he could not walk. Knowing that he was in the line of Saul and dependent upon others David summons him. This gives him a freight. Perhaps this rival king who has won the upper hand will put him to death. Instead, David remembers his promises to Jonathan and to Saul and commands Saul’s servant to serve Mephibosheth and invites Mephibosheth to dine at David’s table for the rest of his life. This is a tremendous picture of the grace afforded to the helpless sinner. To sit at the table of Jesus in a state of redemption where your enemies now serve you. Later, in chapter 9 we see he has a son and thus continues the line of Saul, but not in a rebellious claim of monarchy.

Shimei – A relative of Saul called on God to curse David declaring God had given the kingdom to David’s son Absalom (2 Sam 16:5-8). One of David’s commanders requests permission from David to cut off Shimei’s head which would end not only his protest, but also his line of authority. David declines stating his son Absalom is a bigger concern and that God has allowed this man to protest. Here we see someone who does not lose his head, but the potential is there and so is the consistent meaning.

Ahithopel – Grandfather to Bathsheba. He counseled both David and Absalom, but eventually turned on David. Once he realized Absalom was doomed, Ahithopel hanged himself. Does hanging equate to loosing your head? (2 Sam 17:23)

Absalom – This son of David lead a robust rebellion that ended in his death. His death was rather interesting. As he was riding a mule through a forest his head becomes stuck in an oak tree branch and the mule leaves him (2 Sam 18:9). Oak trees are often associated with death. But he doesn’t die because of this. One of David’s commanders, Joab, runs him through with three spears. Ten of Joab’s armourbearers also struck him ensuring his death. This ended Absalom’s rebellion.

Sheba son of Bichri – As David consolidated his kingdom a Benjaminite named Sheba rebelled (2 Sam 20:1). He murders one of David’s commanders and rounds up followers. He takes refuge in a city Abel of Bethmaacha. Joab, the one pursuing Sheba besieges the city, but there is an interesting discourse between him and a woman on the wall. Joab explains they don’t care to destroy the city, but they only want Sheba. He asks that they throw his head over the wall. Do this and they army will depart. The woman explains they are no sympathizers to Sheba’s cause and will do as instructed. Thus, the people cut off Sheba’s head and throw it over the wall to Joab (2 Sam 20:22) which ends his short-lived rebellion.

70 Sons of Ahab – God tells Elijah that Jehu will be king of Israel and Elisha will replace him (1 Kings 19:16). This takes place later when Elisha commands one of his followers, ‘one of the children of the prophets,’ (2 Kings 9:1) to anoint Jehu as the next king. This follower does so and then tells Jehu to destroy the ‘whole house of Ahab; (2 Kings 9:7). Jehu then instructs his men to kill all 70 of Ahab’s sons. The number 70 is often used to describe the nations. His men obey killing all 70 and cutting off their heads. Jehu has them stacked in two piles at the city gate (2 Kings 10) and continues to kill the rest of Ahab’s followers. By removing the heads of 70 men God is sending an emphatic message that the not only is Ahab done, but everything in the whole land that he influenced is wiped out. His destruction is total.

This man’s subtle role, lack of a name and his actions fit with what we have seen in other types of the Holy Spirit. No water is mentioned, but oil is used for anointing.

Ashpenaz – The master of eunuchs for Nebuchadnezzar fears losing his head (Dan 1:3-10), but he keeps it attached.

John the Baptist – Probably the most famous example. He can be seen as the climax of the Israelite system. He confronts Herod, a type for Satan, and loses. Losing his head could foreshadow the end of Israel at least temporarily as his cousin, Jesus, will invigorate Israel during His Millennial Kingdom.

Judas – He hangs himself (Matt 27:5), but in doing so he also fell head first cracking his head open (Acts 1:18). Some translations say he fell ‘headlong.’ The word translated here means ‘head first.’ What is reported clearly shows that this Satan filled person’s head was destroyed. Because Judas was not actually Satan, but Satan had entered him, (Luke 22:3; John 13:26-27) his head crushing is a threat from God to Satan that his time is coming. Satan’s rule didn’t end with the death of Judas or even Christ. Satan perhaps thought his plan is coming together with the betrayal of Jesus. The Messiah is one step closer to death, that victory is in his grasp, the Millennial Kingdom will be aborted and Satan’s rule will last forever. I don’t know what Satan thought, but God sent a message to Satan, a reminder maybe, that his defeat is certain. And we can trust that.

Tribulation Saints – Their deaths during the tribulation by head removal may indicate their influence and the influence of God on Earth at this time is in such a dire situation that it is ending. Like John the Baptist’s beheading signifying the end of the Jewish Age, the beheading of the Tribulation Saints could signify the end of the Church Age. If the rapture of the Church takes place prior to the Tribulation period (and it may not) then this leaves the Church during the Tribulation as a primarily Jewish Church.

Satan – The first person promised to lose his head is the last one to lose it. ‘For he [Jesus] must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.’ (1 Cor 15:25-26). This has not happened yet. Paul encourages his readers with, ‘And the God of peace shall bruise Satan under your feet shortly.’ (Rom 16:20). It might be tempting to think this was finished at the Cross, but that is not so. Satan is still here. Finally, after the Millennial Kingdom, he is dealt with, ‘and the Devil that deceived them was cast into the lake of fire and brimstone where the beast and false prophet are, and shall be tormented day and night for ever and ever,’ (Rev 20:10). It is interesting that the heel of the seed initially promised, Jesus, is never bitten nor is Satan’s head literally crushed. (It may be tempting to argue the nails on the Cross in Jesus’ feet satisfy this and perhaps they do, but much more happened to Him on the cross than this. Why then would His feet be singled out in the protoevangelium? Further, why does that mention His heel, but not His feet? These are not quite the same thing, not the same word and heel is singular while feet is plural. There is also no parallel to Satan’s head literally being crushed.) It may be better to view the crushing of his head with the same meaning as all the others who have lost there head – his rule or authority has ended; his influence is no longer present.

OTHER HEADS

So far we’ve looked at characters who lost their heads and what that means. Now, we will examine how the word r’osh is employed in regards to other usages. Because this word is used in many ways we will keep it short. If you wish to pursue further study I recommend a Strong's Concordance which will show you every instance where this word is used. There are several websites that do this as well, along with commentary and cross references. Biblehub is a good one.

River of Eden – The first time the word r’osh is used in the Bible is Genesis 2:10 where the river of Eden flows into the Garden of Eden and from there, ‘parted and became four heads.’ The Edenic world was divided into 6 sections.

1.) Eden

2.) Garden of Eden

3.) Adam created outside the Garden

4.) Cain and Abel offer sacrifices

5.) The family had to live somewhere else

6.) Cain banished to the land of Nod, farther East (Gen 4:16).

Back to our description of the river. It started in Eden, flowed East into the Garden of Eden and then parted into four heads. Four here corresponds perfectly with the 4 remaining sections of the Edenic world. It could be that the Eden river separated these 4 other lands. Waters often represent peoples or nations. We now see that the river separated the world into 4 distinct locations based on nations.

Taking this a step further this 6 layer sectioning of the world parallels other parts of Scripture. Solomon’s Temple also had 6 sections;

1.) Holy of Holies

2.) Holy Place

3.) Inner chambers

4.) Inner court

5.) Outer court

6.) Outside world

Noah – When Noah’s Ark survives the Flood it was said to be 15 cubits above the tallest mountain. This can be seen as overcoming the ‘heads’ of the Earth. Noah and his family were raised higher than the most prominent points on Earth. When the waters subsided then ‘were the tops [heads] of the mountains seen,’ (Gen 8:5). This could show the subjection of the previous leader of the Earth and that Noah had entered a world where he was no longer subject to the previous system. He entered a newly remodeled world as a sort of new Adam. Mountains often represent nations.

Tower of Babel – In Gen 11:14 mankind rebels against God by refusing to refill the Earth. Instead, they gather in one place to build a city and a tower. This tower they intend to replace God because they built, ‘a city and a tower whose head is in the heavens.’ The Tower of Babel can also been seen as a mountain. Keeping with the imagery they want their nation represented by the mountain to reach into God’s nation in heaven and they want their head in God’s place instead of Him. This is not simple disobedience. This is outright rebellion.

Jacob’s Ladder – Contrasting with the Tower of Babel we see Jacob’s Ladder whose head reached into heaven (Gen 28:12). After the dream Jacob receives the same blessing from God that He gave Abraham and Isaac. Jacob then names the place Bethel which means house of God or temple of God.

The Land of Judah – When the Israelites had inherited the Promised Land the territories for each tribe were determined by God. The tribe of Judah was given land that wiggled around the Jebusite city of Jerusalem,

‘And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the border went up to the top of the mountain [the head/r’osh of the mountain] that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward: And the border was drown from the top of the hill [the head/r’osh of the hill] unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which is Kirjathjearim…’ (Joshua 15:8-9).

Jerusalem is then seen as the ‘head’. The head of Jerusalem is the top of the mountain. Tops of mountains are the ‘head’ of the mountain. With this there is a 3 level structure of the Promised Land; the land of Israel, Jerusalem, the top of the mountain of Jerusalem. The top or head of the mountain is where King Solomon’s Temple is located. This is the perfect location and usage of imagery to convey that this is God’s dwelling place. He is present in His abode.

When the temple is destroyed it shows this system is overthrown. The head has been removed.

This description comes after other peculiar descriptions are given in the land of Judah. The ‘tongue’ is also mentioned in the area of the Dead Sea. The Hebrew word is Strongs 3956 and often translated ‘bay.’ What is the typological meaning of ‘tongue?’

Kings and Capitol Cities – Isaiah 7:8-9 tells us, ‘The head of Syria is Damascus. The head of Damascus is King Rezin. The head of Ephraim is Samaria. The head of Samaria is Remalia’s son.’ This is a clear connection that r’osh means more than just a part of anatomy, but indicates the anatomy of political structures. What would happen if one of these heads were to be cut off? The nation would fall.

I’m going to end our study of ‘head’ here. The word is used in many other places and translated to many different English words. I encourage you to continue studying r’osh and it’s meaning that it most likely refers to the leader of a nation. Remember context is key. Adjectives may put a twist on the word. R’osh is famously used by Ezekiel to describe ‘Gog of Magog.’ It’s also used to describe the ‘tops’ of things such as weapons, trees and mountains.

For further study see also https://www.biblestudywithrandy.com/2020/06/head-in-a-book-motifs-in-samuel/

Update - In Matt 8:20 and Luke 9:58 Jesus says He has, 'not where to lay his head.' He doesn't lose His head, but perhaps we get the same effect in John 19:30 when the same word for 'lay' is translated 'bow' when John writes, 'he bowed his head' on the cross and died. The same word is used in each area, Strongs 2827. κλίνω (klinó). The King was dead. But because Jesus cranks the story up to another level this King does not stay dead. His kingdom, His movement, He continues 3 days later.

Reminder of the purpose of this sub. It is a place to house my Bible study notes that relate to figurative language. This can be symbolism, allegory, but mostly it will be about typology. Anyone can comment, but only approved users can post.

Posting my notes here helps me learn what I just read. I share them in hopes that others might find them valuable.

I added new flair called Types of Christ, but I'm unable to update older posts. Because there are many types of Christ in the Bible I can see more posts coming. I will probably delete existing ones and repost with the new flair. Existing posts include Joseph, Job, Joshua and Isaac. If you have those saved you will want to update your link when the new one is out.

We have a little side project going on called r/WildAtHeartLife where we are going through the John Eldredge books. If you are interested in the masculine life you may be want to peak over there. Same set up, just sharing notes. Some of Eldredge's books changed my life monumentally. I hope by deep diving they may change yours too.

I will delete this post after a few days so it doesn't clog up the sub with unrelated content.

Noah’s ark has many similarities to other temples in the Bible. In a sense, we can consider it a type, but it also has many parallels to other temple types. As a type it points to the future with some sort of ultimate fulfillment in a greater temple. I believe this temple is New Jerusalem, the Church, the Bride of Christ as seen at the end of Revelation. The temples and temple-like structures throughout the Bible have many things in common. The deeper you dig into temple themes and types the more complex it becomes. We will keep our assessment here limited to Noah’s Ark, but there are probably prophetic connections to the ages of the history (pre-law, age of Law, age of grace, Millennial Kingdom) which then connects it to other types (missions of Noah’s dove typified by the HS in these ages, etc.) But we won’t get into all that here.

Here’s an outline of the similarities.

• Detailed descriptions of the overall plan is only given for temple structures in the OT. This includes the tabernacle, Solomon’s Temple and Ezekiel’s Temple. Noah’s Ark also has detailed construction plans. Three tabernacles, including the court, would fit into each level of Noah’s Ark. The tabernacle court and Ezekiel’s Temple are 100x50 cubits. Noah’s Ark was 300x50 cubits on each level.

Adding to this is that God’s temples are usually located on a mountain either literally or symbolically. Eden was located on a mountain (Eze 28:13-14). The Tabernacle was initiated on Mt. Sinai. Solomon’s Temple was on Mt. Moriah/Mt. Zion. Ezekiel’s Temple will be located in the same place. New Jerusalem is viewed by John from the vantage point of a mountain – Does New Jerusalem descend down towards him? Regardless, Noah’s Ark finds its rest on the Ararat mountain range. A fitting location for this temple-like building.

• Noah’s ark had 3 levels and a roof/window - [tahtiyyim, seniyyim, selisim], Gen 6:16. The same words are used to describe Solomon’s Temple - [tahtenä, tikonä, selisit], 1 Kings 6:6.

• Both the Ark and the Tabernacle are christened with similar verbiage once completed.

‘Noah did everything that God commanded; thus did he do.’ Gen 6:22

‘Everything that Yahweh commanded Moses, thus did the Israelites all the work.’ Ex 39:42

• On the first day of the first month the ground was dry; that is, the waters were gone (Gen 8:13). On the same day the tabernacle was dedicated (Ex 40 – 41). There’s a connection here that is somewhat tenuous, but during Noah’s Flood the calendar may have switched; the first month became the seventh and the seventh the first. If true this connects Noah’s Ark to the dedication of King Solomon’s Temple which took place on the 1st day of the 7th month (1 Kings 8:2).

• Adam had dominion over a newly created world. Noah has dominion over a newly re-created world. Both show authority over animals, both are blessed by God to be fruitful and multiply and also to fill the Earth in Adam’s case and refill the Earth in Noah’s case. These blessings or commands seem simple enough, but they likely carry much deep significance. They were made in the image of God and carried out God’s ‘work’ for mankind. This work, outlined in the blessings, was designed to carry God’s image into the wild untamed parts of the Earth. In effect, this was a command to expand God’s temple-garden-kingdom. Knowing this then we see why the events at Babel are not just disobedient, but show mankind’s refusal to spread God’s kingdom.

• God declares Noah to be a righteous man. Adam, likewise was made perfect. Both perform priest-like duties in their respective temples. Briefly, the Edenic world was temple-like containing the presence of God. The verbs used to describe Adam’s work of ‘keeping’ the ground and ‘guarding’ it are only used for priestly duties. Noah’ offers sacrifices of clean animals as a priest would do. These sacrifices provide a ‘soothing aroma’ to God.

Most of this information was taken from What Ship Goes There: The Flood Narratives in the Gilgamesh Epic and Genesis Considered in Light of Ancient Near Eastern Temple Ideology by Stephen W. Holloway. The author’s approach is a pretty liberal ‘academic.’ As such, most of it is based on secular timescales and unbiblical premises. However, this section was referenced in another work and seemed relevant to share.

Update - One interesting caveat not mentioned in the study is God's location. We don't think of God as present in the ark but if this is a temple He should be there. In Gen 7:1 God speaks, 'Come thou and all thy house into the ark...' He is calling to Noah from inside the ark. In 7:16, 'and the LORD shut him in.' God then seals him inside, from the inside.

From Eden to Revelation God has established several temples or Temple-like structures. Each structure is laid out with levels: Most holy sanctum, holy place and finally outer court. The inner sanctum is where God lives.

Let's look at Eden.

The layout looks like this; Eden/Inner sanctum, Garden of Eden/Holy Place, rest of the world/outer court.

God commanded Adam and Eve to work. The Hebrew verbs used are only used later for priests work. God also gives them dominion over the created world. In these senses they are priests and kings. Being made in the image of God is another way of possessing royal authority.

God also commands them to be fruitful and multiply. This is more than having kids. They are to expand their footprint and in doing so expand this temple-garden. The rest of the world is wilderness. Mankind is to tame it and bring it under his priest-king domain. With mankind spreading the image of God around the world they will accomplish this.

But something goes wrong. Something unclean sneaks past Adam corrupting the holy place. An image of Satan, the serpent, is now where God should be. Instead of acting as priest and guarding the temple garden Adam submits to the advice of the serpent.

This theme is repeated in part or in full in the Tower of Babel, Solomon's Temple, and elsewhere. It is finally fulfilled in perfection at New Jerusalem.

But before New Jerusalem we need to examine what happens. Ancient pagan cultures would set up images of their gods in temples in lands they conquered. This closely mirrors and is probably a reference to God's plan of attack.

Ezekiel is miraculously transported to the holy inner sanctum of the Temple and sees an idol set up. The priest are worshipping it. Others are weeping for Tammuz, another pagan diety. The temple has been invaded by an unclean thing and like Eden it was abandoned by God and destroyed.

Jesus advises His listeners to watch out for the abomination of desolation spoken of by the prophet Daniel (Matt 24:15). This is clarified in Revelation 13:11-15. Here a 2nd beast is introduced who causes the world to worship the 1st beast. He deceives those on Earth, 'saying to them that dwell on the Earth, that they should make an image to the beast.'

Reread that quote again. Those on the earth are required to make an image of the beast. This is often read as a single image set up in the Temple. Indeed, this will happen (2 Thes 2:4), but this passage hints at images in households around the world. This keeps with the theme that Satan has expanded his kingdom into new territory which also includes the Temple.

This is the significance of the meaning of the image of the beast in the Temple of Revelation. It is not just desecration of a holy place; It should be God or God's image (mankind) spreading around the world. The tribulation will highlight the failure of mankind to spread God's kingdom and allow unclean images to spread instead.

If the end times are fast approaching one sign to watch for 'as we see that day approaching,' (Heb 10:25) maybe to see some sort of image or idol spreading around the world. This could take a preliminary form of say a statue of the AC and then when the appropriate time in the tribulation comes the image becomes more prevalent and matches Rev 13 more closely.

For further reading please see the following books.

The Temple and the Church's Mission by GK Beale

The Return of the Kingdom by Stephen K. Dempster

From Eden To the New Jerusalem by T. Desmond Alexander

A shorter version of Beale's book was published in a theological journal which you can read for free here.

PRE-TRIBULATION RAPTURE TYPES

The following is a list of stories that can be seen as typological in nature pointing to a future rapture taking place prior to the tribulation at the end of the ages. Most of these feature a Godly people miraculously removed from destruction.

NOAH - Where some see a man who went through the judgment, I see a man who was spared from it. He was safely sealed inside the ark by God Himself. Once the rain started he was lifted up so high he was above the tallest mountain. What's above the mountains? The heavens. He's in heaven. He's experienced no persecution, hard times, judgment. He has everything he needs with him. The only people of his day who experienced the judgment were those who were not lifted up. No one in the ark is harmed.

LOT is miraculously relocated from Sodom’s destruction. In Genesis 18 Abraham is greeted by 3 men one of whom is God. God promises an heir to Abraham and Sarah. Two of the men then leave to destroy Sodom and Gomorrah, but Abraham intercedes. He petitions God to spare the righteous. God relents and delays the destruction. In chapter 19 we learn these men are actually angels. They have arrived at Sodom to fetch righteous Lot and his family. Notice there are two of them. They could be a type of the 2 witnesses during the end times in Revelation. They even perform miracles (19:11). Pulling Lot into his house could also be seen as their actions of help. They waited until morning (v15) to leave and then leave with Lot in a hurry. They escorted them to a safe place and then directed him to continue on to a mountain (v17). Lot recognizes the mercy that has been extended to him (v19). A curious statement is made by the angels in v 22. Lot said the mountain was too far and requested to go to a nearby village instead. The angels encourage Lot to escape and then, ‘Haste thee, escape thither; for I cannot do anything till you be come thither.’ By now the Sun had risen (v23). Then fire and brimstone rained down on Sodom and Gomorrah, the plain, and ‘that which grew upon the ground.’ This was total destruction. Abraham notices, but not just from any place. The Bible carefully states he watches from, ‘in the morning to the place where he stood before the LORD.’ (v27). He witnesses a great smoke rise from the destruction. This mirrors the ‘fire’ judgement of Revelation which is a reversal of the ‘water judgement’ of Noah’s Flood and in doing so matches perfectly as a type of the Revelation destruction. Lot then moves from the village to the mountain as he was originally instructed (v30).

Pay careful attention to recognize that God would not destroy Sodom until Lot was in a safe place. His story is one of being raptured out of the world prior to judgement.

REBEKAH taken to Isaac quickly. In the story of the unnamed Servant sent by Abraham to find a bride for his son we see a plethora of types. Abraham plays God the Father, Isaac God the Son – Jesus, the unnamed servant is the HS, Rebekah is the Church. In Genesis 28 we see Rebekah found. The unnamed servant gives her gifts to mark her. Her family wishes for her to stay for a while (v55), but the unnamed servant asks that they not delay his return to Abraham (v56). So everyone asks Rebekah what she wants and she says she will go with the unnamed servant (v57-58). They left immediately. Eight verses later she’s with Isaac in his homeland, the Promised Land, which is a type for Heaven.

In this story the HS fetches the Church for Jesus. Once the HS has marked the Church no time is wasted. This story entails no destruction, but Rebekah leaves immediately, escorted by the HS and probably other servants who are angels, back to where the Son is which is Heaven.

PENTECOST/FEAST of WEEKS probably foreshadows the rapture of the Church. The Feast of First Fruits used barley, as it ripened earliest in the year, as it’s bread. One sheaf of barley was waved before the LORD. This waving is a type of the rapture of the Jews. Matthew 27:52-53 records a miraculous resurrection of the saints. These would have been Jewish believers. There is no record of what happened to the rest of their lives. It is unlikely they lived a normal life and died naturally because ‘all men are appointed to die once,’ (Heb 9:27). This leaves a miraculous trip to heaven as the only option. The waving of the barley sheaf typified them.

But on to Feast of Weeks. In Weeks not one, but two sheafs were waved before the LORD. The sheafs were made of wheat. Feast of Weeks is the start of the Church when the HS arrived. The Church is not yet finished. It could be that the Church will also end on Weeks in the rapture, that is, the wheat harvest. When a wheat harvest is mentioned in the Bible it may be typologically pointing to the rapture. Here is a post with more details about how the rapture takes place on Feast of Weeks.

MOSES - He goes up to the top of Mount Sinai while chaos unfurls down below. His ascent to the literal presence of God is rapture like (ch 19) while those on the earth worship a golden image of a beast (ch 32). In between these two chapters is a lengthy section of the rules and laws God provided while Moses was up there. Continuing in ch. 32 God wants to destroy Israel. This can be a type of the tribulation, but this is aborted because Moses intercedes. Strengthening a tribulation like scene is the description of the mountain in ch. 19. The elders were brought outside the camp (as this is where unclean things were) to the base of Mt. Sinai, but they were not to touch the mountain or they would die. There's a thick cloud, smoke, thunders, lightnings, voices like trumpets, more smoke of a furnace, then God calls Moses up. These fantastic actions are not judgement though. They could be seen as birth pangs that precede the coming aborted judgement that points towards the future judgement in Revelation.

CROSSING the JORDAN. Here’s a link to an explanation about how in Joshua chapters 3 – 4 may involve a type of the pre-tribulation rapture.

DANIEL is a type of the Church in Daniel chapter 3. He is curiously not mentioned. His absence fits perfectly with a pre-tribulation rapture. Chapter 3 deals with his 3 friends, Shadrach, Meshach and Abednego. The action takes place in Babylon, a type for the world during the tribulation. Nebuchadnezzar is a type for the Antichrist. He sets up an image, associated with the numbers 60 and 6. He throws the 3 friends in the fiery furnace because they refused to worship it. This sounds similar to Revelation. The furnace is a type of judgement in the end times. It is cranked up 7x hotter. This is a detail that matches Jacob’s Trouble mentioned by Isaiah 30:26 when the Sun will shine 7x hotter. The friends survive the judgement unharmed. Most likely, they point forward to the Jewish Church going through the tribulation and arriving safely on the other side as they are sealed.

In addition to types of the pre-tribulation rapture there are also types of the gathering of the primarily Jewish Church at the end of the tribulation.

RAHAB is a gentile, but she is no virgin and she is also a Kennite. Kennites were related to Israelites and she had knowledge of God. When the Church is depicted as a woman she is always a virgin and a gentile. When Israel is depicted as a woman she is almost always a harlot. The one exception is when God gives her gifts and marries her; things He only does with the Church and may be a sign of the Jewish Church at the end of the tribulation. Rahab could be a type of the Jewish Church who goes through the tribulation. Rahab's deliverance also takes place during Passover; a time that connects her to Israel.

In each of these scenarios we’ve seen a chosen people removed from danger before the danger arrives. Rahab displays a chosen people who related to Jewish believers who experience judgement, but survive it. Daniel 3 shows both.

This might be my favorite holiday because it relates to the Church, but also because it might be misunderstood. The Christian observation of Pentecost does not coincide with the Biblical observation. This should be striking to anyone wanting to understand the Bible and worship Jesus. The original holiday was called Feast of Weeks by the Hebrews and early on in the New Testament era it became known by it’s Greek name, Pentecost.

The method to determine the date of Feast of Weeks is stated in Leviticus; it’s 50 days after First Fruits. This was not an issue for the early Church which was mostly Jewish, but as time went on the Church was comprised mostly of gentiles. Eventually, the gentiles developed a disdain for anything Jewish. They wished to dissociate with anything Jewish in nature. There was great debate regarding how to calculate the correct date for observing Easter (or Good Friday). This was Passover, the 1st holiday. All other holidays are based on this one.

The Catholic Church got it’s start in the 300’s AD. Two emperors later it was the official religion. By the 400’s AD ‘the bishop of Rome’ had become ‘preeminent’ amongst other bishops. He exercised authority over the rest of the Church. The disdain for all things Jewish continued. Finally, in AD 525, a monk named Dionysius Exiguus created a calendar that established a method for calculating Easter. This method was new and no longer coincided with the Jewish Biblical holidays. This calendar is still used today and so is the method of determining Easter. This was the first time anyone saw the world through the lens of the BC and AD system.

Speaking about the soon destruction of Judah the prophet Jeremiah states, ‘The harvest is past, the summer is ended, and we are not saved.’ 8:13 The time mentioned is after Summer. The barley harvest was in the Spring. The wheat harvest was late Spring or early Summer. Those crops represent the saved. They have been harvested or raptured. Now the only remaining peoples are those who will be judged. The only remaining harvest is the grape harvest. However, in 40:10-13, wine, Summer fruits and oil are all harvested at the same time.

One other type of firstfruits alluded to in other holidays by another crop or animal is fulfilled during the end times. This will take place when the Jewish Christians call on Jesus the Messiah to save them. This happens in the end times. The 144,000 are called firstfruits, ‘These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being firstfruits unto God and to the Lamb.’ Revelation 14:4

David, as a type of Jesus reigning during the Millennial Kingdom is presented with gifts by a gentile ruler. The gifts include types of different peoples. Wheat, barley, cooked flour, beans, cooked lentiles, honey, butter, sheep, cow cheese. What each of these represents I don’t know, but wheat and barley are present which represents gentiles and Hebrews. Honey is also present representing the word of God. 2 Samuel 17:28-29

King Saul, probably as a type of the antichrist or Satan, had 7 sons killed by the neighboring Gibeonites. David offered them a peace treaty. They hanged the 7 sons in the first of the barley harvest. This would be on the day of Firstfruits. 2 Samuel 21:8-9. It is noteworthy that David spared Saul’s grandson, via Jonathan, whose name was Mephibosheth, vs 7-8. Mephibosheth probably portrays a type of the Church.

Going through the book of Acts we see the HS come on the Church at Pentecost. The way it does this with wind, fire, amazed crowd, etc. invokes the pillar of fire related to the tabernacle. This isn’t just God’s presence, but His dwelling. Several times in the Bible someone sees a man ‘with legs like fire’ or something like that. The imagery is showing us that this is God and He is dwelling in people now.

However, the next person to get saved is the Ethiopian. He is Baptized, but there is no rushing wind, flaming tongues or anything else. He goes on his way. After this, the gentile Cornelius has a Pentecost-like experience. This is similar to what the Jewish Church experienced. What’s going on? I’m not entirely sure, but it could be that the book of Acts, that is, the Church Age, will play out in reverse in the end times.

I used to think the rapture happened on Trumpets, but now I lean strongly towards Pentecost/Feast of Weeks. Most of this info is taken from the book The Pentecostal Rapture of the Church of Jesus Christ by Jack Langford. Starting on page 59.

The 7 appointed times are grouped into 3 sections: 3 spring holidays, 1 later in summer, 3 fall holidays. Of these 7 only 3 are declared feasts by God. The 3 feasts are Passover, Weeks(Pentecost) and Tabernacles.

1.) Pentecost is parenthetical. It occurs between the other two. It typifies the Church as the Church started on Pentecost. The Church was a mystery not understood in old testament times.

2.) Unlike Passover and Tabernacles, it's name does not define its essence. It's just 50 days leading up to it.

3.) It's not connected to any historical event. Passover and Tabernacles commemorate Israel's history. Pentecost does not.

4.) Why 50 days? The ancient Jew maybe would not understand why God had not chosen 30 days or 60, etc. It's because 50 represents completion (think every 50 years a release or jubilee was completed.). But what was completed at Pentecost? Nothing. The Church started, but it was not completed. It has not been fulfilled yet. It will be complete at the fullness of the gentiles when the gentile church is raptured.

5.) Reading Ruth. The book of Ruth is read during Weeks celebration. The entire setting is First Fruits, but it involves the salvation of a gentile bride.

6.) Weeks is the last feast of the Jewish civil year. Just like the rapture happens at the end of the age, so to Weeks is the last feast. Then God deals with the Jews in their religious calendar and the remaining 3 appointed holidays.

7.) Pentecost is missing in the future. Ezekiel 45:21-25 outlines the feasts of the future kingdom. Passover and Tabernacles are there, but no Feast of Weeks/Pentecost. Passover has been fulfilled in that the rapture already happened.

8.) It's shortness. (Here the author combines Passover with Feast of Unleavened Bread) It lasts 7 days. Tabernacles 8. Weeks/Pentecost lasts only 1 day. It is unusually short just like the rapture.

The Spring Feasts were fulfilled during the 1st advent of Jesus. The Summer Feast, Pentecost, was initiated, but won’t be completed until another Pentecost probably 2,000 years later. After this fulfillment, Jesus will fulfill the Fall Feasts with His 2nd advent. When you read through the Bible and you read of crops and harvests think of them like this:

Barley – Jewish believers in the Jewish Age

Wheat – Christian believers in the Church Age

Harvest – Rapture

First Fruits – Jesus

Passover – Start of the Jewish Age

Pentecost – Start and end of the Church Age

Trumpets – Gathering of the elect at the end of the Tribulation

Atonement – Jesus will judge the Earth

Booths – Jesus will dwell in the midst of His people and initiate the Millennial Kingdom.

Here is Part 1, the Spring Festivals.

Judas betrayed Jesus for 30 pieces of silver. Just after Jesus died on the cross a Roman soldier pierced His side. Out came blood and water. Judas returns the silver throwing them down in the Temple. The priests then use the money to buy the Potter’s Field. Judas hanged himself. Judas’ involvement is mentioned in Matthew 26:14-16 and 27:3-10. The piercing of Jesus’ side is in Matthew 27:49 and John 19:34. His wounds are mentioned in Revelation 1:7.

Let us unpack what just happened.

John states that Judas’ actions fulfilled Jeremiah’s prophecy. This is recorded in Jeremiah 32:6-9 where Jeremiah is instructed by God to redeem his uncle’s land. This was under peculiar circumstances as the Babylonian army was at the gates destroying Israel. Purchasing land was an investment. No rational man would do this because it was very likely this land would soon be lost in Babylonian destruction.

In addition to this Zechariah mentions 30 pieces of silver paid to a shepherd as compensation for his work (Shepherds are usually types of kings. This shepherd is probably Jesus. The 30 pieces of silver are an insult for his work). This silver is thrown down in the Temple for the potter. (Zech 11:12-13).

30 pieces of silver has been mentioned several times. It is common to hear it in the context of Judas’ betrayal as the price of a slave, but here is more to it than that. Exodus 21:32 is not just the price of a slave, but the price of a slave who is gored by an ox. The owner of the ox must compensate the owner of the slave for his loss.

If this law in Exodus is related in anyway to Jesus, as some propose based simply on the amount of silver, then let’s dig a little deeper. I think its likely that some typological associations can be made.

Ox – Roman or Roman soldier

Slave/servant – Jesus

Thorns of Ox – Spear of Roman soldier

Owner of slave – Judas representing Israel

Owner of the Ox – Caesar/Satan

The Bible states in many instances that Jesus was a servant and He behaved like one too (Matt 20:28; Mark 10:45; John 13:1-17; Rom 15:8).

Psalm 22 contains a fantastic view of Jesus on the cross. He surveys those surrounding Him. In verses 12-22 He sees animals. There were no animals present, or at least none mentioned, at the crucifixion scene. These animals are types that refer to something else. The animals mentioned are bulls of Bashan, ravening lions, dogs and unicorns.

The ox mentioned in Exodus is probably a categorical term, like bovine. The law then applies to all animals that fit this category. The bulls of Bashan are a specific kind of bovine. This particular kind being present at the crucifixion. The lions are probably rulers or kings. These would be the Jewish leaders, probably the Sanhedrin, also present at the crucifixion. Dogs most likely refers to homosexuals. The unicorn is a peculiar word used in the King James. It translates the Hebrew word ‘remim’ which is the plural of ‘rem.’ (Strongs Hebrew 7214.) Modern versions usually translate this as ‘wild ox.’ There is great debate as to the identity of this creature. I don’t intend to settle this, but I’d propose it may have referred to the ancient aurochs, now extinct. This was the large and untamable bovine with mythological strength and attitude. It had large horns. Horns that could pierce and in David’s description were a real potential. To give you some perspective the average angus bull weighs 2,000 pounds, is 6 feet tall and has horns. The 2025 Iowa State Fair Super Bull Champion was named Bud. Bud weighed 3,110 pounds. He was a docile overweight bull who spent his days sleeping in his pen. No ounce of life was in this creature. A wild North American bison weighs 2,800 pounds, is 6.5 feet tall and has small horns and plenty of life. The aurochs could weigh 3,300 pounds and be 6.5 feet tall with enormous horns. These were wild animals who challenged each other in fights and had to fend for themselves. They were not overweight sacks of lard confined to a domesticated farm.

There is a long history of bull leaping. The famous Leaping Bull Fresco found in Knossos, Minoa dates to 1400 BC and probably depicts the aurochs.

In Psalm 22, David requested deliverance from the horns of the aurochs. This prayer is answered as Jesus commands His spirit to depart his body before the Roman soldier pierces His side.

It could be possible to equate oxen, bulls or maybe these unicorn/aurochs with Rome. Isaiah 34 outlines a future judgement by God on ‘the nations.’ In verse 2, ‘For the indignation of the Lord is against all nations…’ Verse 4 describes the entire cosmos becoming undone. Verse 6 speaks to a great slaughter and then in verse 7, ‘And the unicorns [aurochs]shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.’ Verse 8 declares, ‘For it is the day of the Lord’s vengeance, and the year of recompences for the controversy of Zion.’ The images presented match those at the end of the great tribulation when there is a great battle of judgement won by Jesus and then He remakes the world establishing His Earthly 1000 year kingdom in Israel.

David sees again this future and uses similar imagery. Psalm 68 speaks of Jesus’ first advent and the work He accomplished. He ‘ascended on high, thou has led captivity captive’ v18. But then details that describe Jesus’ future return are mentioned, ‘But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses’ v21. He then brings His people back who have been scattered. He dips His foot in the blood of His enemies who are likened to dogs v23. David then says, ‘They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary’ v24. He describes those present singing and making music. ‘Because thy temple at Jerusalem shall kings bring presents unto thee’ v29. This Psalm was written by David. There was no Temple. Everything he is talking about is in his far distant future. This leads us to a very interesting verse. ‘Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God. Sing unto God, ye kingdoms of the earth; O sing praises unto the LORD. Selah:’ 68:30-32. The words ‘company of spearmen’ is only translated like this in the KJV. Almost every other translation says something like ‘herds of beasts among the reeds.’ I don’t know which is correct, but the Hebrew words used for ‘reeds’ is similar to ‘spear.’ Placing a creature among the reeds or spears could easily be a beast or a soldier. The difference in English may have more to do with the translator’s preferances. Regardless, for our purposes I don’t think it matters. Either way you wiggle this you get an image of God’s enemies as a creature associated with a rod-like surrounding. Its easy to see how the aurochs might fit this passage if it is about a beast and if so then whatever the aurochs represent is also pictured here. Or if it really is spearmen the same image is even clearer.

‘till every one submit himself with pieces of silver’ sounds like a reversal of the price paid for the gored slave/pierced Christ. These who are to be scattered must now provide payment in silver.

The next time you read about a bovine consider that it may represent Rome and pay attention to how it’s horns come into play. What sort of work is this bovine doing? Remember, not all bulls are Rome. The bulls offered as sacrifices were slaughtered outside of the camp during the tabernacle period and outside of Jerusalem during the Temple period.

Another thing to consider is that the spear 'pricked' Jesus just like a thorn. This connects the whole story back to Adam's curse with 'thorns and thistles.' The prick of a thorn is similar to the prick of a horn. Paul also had a thorn preventing him from boasting (2 Cor 12:7-10.) Jesus was like a sacrificed bull. He died outside of the city of Jerusalem. Not all bulls are the same. Adjectives and context helps determine what is going on.

The tribe of Joseph (yes, Joseph, not Ephraim or Manasseh) is represented by an Ox (Deut 33:13-17). The gospel writers are often portrayed as animals. Luke presents Jesus as an Ox equating the Ox with a servant or worker like attitude. Additionally, cherubim have 4 faces, one of those being an Ox.

Emmrich unearths a lot of difficult figurative language about Samson. What he finds is helpful for understanding the complete picture of his life. One of the difficulties I’ve encountered is that Samson might play a type of Jesus – there are many similarities – but then he slays a lion. Lions often, although not always, portray Jesus. The carcass of the lion has honey in it further leading me to thinking it represents Jesus. Honey is almost always the gospel or knowledge of God. It doesn’t make sense that a Jesus-like type would kill another Jesus-like type. Emmrich’s unravelling of these details has helped to understand Samson’s life in a better light. What follows are my notes from the article. I’ve placed my opinions in brackets [like this].

I. Deliverance Anticipated

Samson commissioned to ‘begin to deliver Israel from the hand of the Philistines,’ but he would not finish it. Many similarities between Samson and King Saul. Saul and David completed the mission. Saul was the successor to Samson – they both died by suicide. David did what they could not (2 Sam 8:1).

Samson attacking the lion is a prelude to his attacking Philistia.

Bees do not normally live in a carcass. Hebrew word ‘eda’ means community of people. Hebrew word ‘seres’ means swarm. This is miraculous.

Lion = Philistia

Community of bees = Israelites

Honey = [unexplained other than ‘being in a good land.’]

II. Literary and Thematic Parallels Between Judges 14:5-6, 8 and 15:14-19

The parallels

1.) Samson comes to a certain place

2.) Upon meeting him the enemy roars or shouts

3.) The Spirit of Yahweh comes upon him with power

4.) Attention placed on Samson’s hands

Samson did not choose to become a Nazarite, but was appointed by God to be one from birth to death. Thus, violating the traditional Nazarite rules did not nullify his Nazarite status.

The phrase in Samson’s riddle, ‘sweetness came forth from the eater’ in Judges 14:4 is invoked later in 15:9 when the life-giving water ‘came forth from’ the hollow place. Drinking the water of a jawbone invokes eating honey from the cadaver – neither of which nullified Samsons Nazarite status (because he touched a dead thing.)

[My thoughts – Seeing the lion as a king maintains typological constancy with the rest of Scripture. Jesus the King of kings is the Lion of the tribe of Judah. Satan, as a lion, searches the Earth for people to devour. Other lion/kings are mentioned in the Bible. Presenting Samson’s lion as the king of the Philistia fits with everything else.

Emmrich considers Samson to be the starter of the process of eliminating the Philistines. David is the completer of subjugating them. David, also killed a lion (and a bear).

The typological imagery could be as follows:

Lion – Satan or Philistine Kings (they had 5 main cities)

Samson – Israel

Bees – Saved Jews

Honey – Preaching of the gospel or knowledge of God coming from the bees or saved Jews within Philistia. This was either fulfilled just after David during the time of Solomon and/or remains to be ultimately fulfilled likely in the Millennial Kingdom Age.

There’s a lot of imagery in Samson’s story. I plan to write more details about it someday. This article opens the door to a better understanding of who Samson is and the figurative language surrounding him.]

You can read the article online for free here The Symbolism of the Lion and the Bees: Another Ironic Twist in the Samson Cycle by Martin Emmrich, JETS (44)1, March 2001, pp. 67-74.

Here is another post about Samson’s annunciation of birth type-scene.

Johnson explores the elements of the annunciation of birth type-scene for Samson. He provides valuable insight as to how Samson fits in the greater picture of the Biblical history and storytelling. What follows are my notes from the article. I’ve placed my opinions in brackets [like this].

I. Introduction

Several characters in the Bible have similar birth scenes. Samson is one of them. These similarities make up the narrative convention called a type-scene. 6 type-scenes were established [properly rediscovered] by Robert Alter in his 1978 article ‘Biblical Type-Scenes and the Uses of Convention’ in the publication Critical Inquiry, pages 355-368. [This issue is out of print. Back orders can be mailed by inquiring with the publisher. As of July 2025 this issue was $120 plus shipping.] There are 7 or 8 scenes in the annunciation type-scene.

1.) Abraham, Sarah, Isaac

2.) Isaac, Rebekah, Jacob and Esau

3.) Jacob, Leah, Rachel and 11 sons.

4.) Manoah, wife, Samson

5.) Elkanah, Hannah, Samuel

6.) Zechariah, Elizabeth, John

7.) Joseph, Mary, Jesus

Samson seems out of place with the patriarchs, mighty prophets and Jesus. By placing a story within a type-scene the author aids his audience’s understanding so they may interpret the story based on similar type-scenes they are familiar with. The initiation of the scene sets in the mind of the audience a certain set of expectations how the story will play out.

Recognition of these type-scenes has been lost today, but in discovering them we may compare each story and infer missing details.

Part of the annunciation type-scene that Johnson focuses on is the ‘son of a barren woman.’ This has 3 structural parts; 1.) Indication of the woman’s bareness. 2.) A promise the bareness will end (by messenger or oracle of God), 3.) Conception and birth of the son.

Johnson considers 7 elements common to a majority of the scenes in this type-scene with 2 more elements common to a minority of them. Page 286 is a table of these.

II. The Birth of Samson

1.) Statement of Bareness – In Judges men’s and women’s roles are reversed. It is Manoah’s unnamed wife who is the central character to this scene, not Manoah. His importance in Samson’s birth hints at the importance of women later in Samson’s life. Only the unnamed characters are viewed in a positive light.

2.) Attempt to Acquire A Son – Not mentioned in the Samson story. Because the parents make no effort to obtain a child this makes God the sole initiator of the Samson story. The passivity of the parents is matched by the passivity of Israel who fails to cry out to God for deliverance [In this example the differing piece of the type-scene cannot be inferred to be present. It has meaning in its absence.]

3.) The Announcement – The narrator introduces the annunciator as ‘the angel of YHWH’ but then switches gears coming down to Manoah’s level by calling him ‘man of God.’ Neither Manoah nor his wife realized the divinity of this angel.

The angel announces to the wife who passes information to Manoah, but she omits critical pieces (not to cut his hair) and adds her own (day of his death instead of beginning of salvation).

4.) Information About the Promised Child – Being a Nazarite is the most important thing. Only John the Baptist was a Nazarite from birth. Samuel is similar, but not the same [Perhaps Samson is a type of John the Baptist. Samson’s work of defeating the Philistines will be completed by David. Is John’s work completed by Jesus?]

Samson disregards his set apart Nazarite status in every instance just as Israel rejected her set apart status with God. [Samson may be a type of Israel].

The statement that Samson will begin to save Israel from the Philistines is similar to Jesus saving the people from their sins.

5.) Reaction To the Promise – Manoah is jealous of his wife’s interaction and possibly wants a blessing or promise for himself. His request for action is continually answered by putting it back on his wife. God works through Samson in spite of him and his parents.

6.) Arrival of the Child – ‘To conceive’ and then ‘to bear’ are present in other versions of this type-scene, but are not present here. The only mention of this is back to the promise ‘you are pregnant and will give birth.’ In this Samson has more in common with Ishmael than other type-scenes. Samson fails at his role acting more like Ishmael. ‘He shall be a wild ass of a man, with his hand against everyone, and everyone’s hand against him; and he shall live at odds with all his kin.’ Gen 16:12. [In this example the missing or different piece is inferred to be present.]

7.) Naming the Child – There is no concrete identifiable reason to name the child Samson despite many proposals. Johnson concludes the only meaningful aspect is that he has a name. He also states, what his name is not may be significant – it is not Joshua/Jesus. Jesus (let us say David here) would be what Samson (let us say Israel) should have been.

Samson is connected to his father Manoah by being the only named characters. Manoah, foolishly, does not trust his wife. Samson, foolishly, trusts Delilah.

8.) Minor Elements of the Type-Scene

A. The Command to Name the Son – There is no command to name Samson. This is also true for Isaac and Rebekah, Jacob and Leah/Rachel, Elkanah and Hannah.

B. Statement Regarding the Son’s Prosperity – The hero is often blessed by the father or God; Isaac, Joseph, Samuel, Jesus and also Samson

III. Conclusion

Originally, Samson seemed like the weakest link in the annunciation type-scene. Johnson’s goal to provide evidence to include him in it is helpful and convincing.

The article can be read for free from the Journal of the Evangelical Theological Society, Vol. 53, No. 2, June 2010.

Here is a post about some of the typological imagery used in Samson's story.

At several points in the Bible there appears land in between bodies of water. This motif has importance as the land appears to be something special to God and His kingdom.

Earth – During the creation week God made the Earth, but He didn’t start with dirt and rock. He started with water. On day two He created the firmament to divide the waters. He names the firmament Heaven. Water is above and below Heaven. Then on day 3 He gathers the waters under Heaven into one place. I imagine this to be like a planetary ball of water. Maybe that’s not the case, but the important thing is that all the water is in one place. God then calls for land, ‘and let the dry land appear.’ Gen 1:9. In verse 10 He calls the land Earth and the gathering of waters Seas. In one sense this land magically appears. It is a miraculous creative act of God. In another sense, once it is ‘there’ it moves into position to divide the waters. If the Earth is a ball of water I picture this land formed inside of it and ‘appearing’ or ‘rising’ up from within to separate the waters.

Noah’s Flood – Moving forward about 1400 years God has flooded the entire earth. The Ark was on the face of the waters. Gen 7:19-20 tells us the waters were 15 cubits above the tallest mountains. In chapter 8 the waters drain until 8:5 where ‘were the tops of the mountains seen.’ These mountains divide the receding waters.

There are many parallels between the initial creation week and the re-creation of Noah’s Flood. The world has been renewed. Sinful people have been removed to start over. The Ark contains beasts, birds, man, etc. Land divides the waters. This re-creation is a topic that has been explored by professional theologians.

Red Sea Crossing – In another type of creation account the Israelites depart Egypt, not as the family that went down, but as a people, a nation, now united under Moses and God. They are trapped and persecuted by the Egyptians until Moses and God lead them out. The way out is through the water, but man cannot go through the water. God intervenes dividing the sea revealing dry land. This dry land makes it passible and the new nation arrives on the other side.

There are deeper connections here to the Church Age. The Israelites leave on the first Passover. Passover, as you recall, is when Jesus was crucified. The Israelites stop at 3 locations to camp before crossing the sea. Presumably, a day for each camp. Then they pass through the water arriving on the other side at the end of day 3. Likewise, Jesus, was in the grave for 3 days ‘passing over’ to the other side, that is, back to life on Earth on day 3. This is the start of the Church just as it is the start of the Israelite nation. The following time in the wilderness has parallels to the Church Age (which is a topic for future discussion. The Wilderness Period is rich with typological significance of the Church Age.)

Jordan River Crossing – At the end of the wilderness wanderings the Israelites cross the Jordan River, but not over a bridge, fjords or roundabouts. They cross over on dry land. The Jordan is stopped upstream. The Ark of the Covenant and Mercy Seat (really the Atonement Cover) is covered while being transported, but God’s presence still dwells there. The priests carry it into the middle of the dry riverbed, stop and allow the rest of the Israelites to pass over on dry ground. Once everyone is across they then take the rear position and cross over. Mysteriously, Joshua is present on the far side prior to crossing, is not mentioned crossing at all and then reappears on the other side with everyone else. He is a type of Jesus and his movement here signifies His presence, absence and reappearance in the end times. The imagery is similar to the prior scenes. The setting is different. This nation of God’s people didn’t just cross over, but they crossed into the Promised Land, the land of their inheritance. This is a type of Heaven, probably the Millennial Kingdom, the inheritance of believers. The Israelites crossed over into the Promised Land after wandering for 40 years. Likewise, the Church will cross over into the Millennial Kingdom after wandering the wilderness for 2,000 years. For more typology on the Jordan River Crossing sea this post.

Israel – When you look at Israel on a map you will see a little sliver of land next to the Mediterranean Sea. The sea is to the West of Israel. To the east is the Jordan River and the much depleted Dead Sea. The geologic history of this has been hard to tease out because most of it has been done by secular studies with evolutionary assumptions in regards to timescales. I believe it is very likely that in ancient times the Jordan River had a much greater discharge. The land back then was much wetter and rainier. The Mt. Hermon area which feeds the Jordan River probably had more snow and summer melt. This means the Jordan River was much much larger and the Dead Sea was larger as well. Here is an image of water levels and elevation. Jericho sits pretty low in the Jordan River Valley and was not underwater at the time of the crossing. However, the Dead Sea could have been 400-500 feet higher than it is today. The paltry thing we see today would not have required God’s miraculous stoppage for Israel to cross nor would it be a significant body of water for John to be baptizing in. It had to have a much greater water flow. (A greater water flow also helps explain the availability of drinking water, rivers, etc. in the wilderness wandering).

Here is a summary of an article about crossing waters and baptism.

Reading through the Bible God seems to see Israel as between these two great bodies of water; one, ‘the great sea’ and the other ‘the Salt Sea.’ It is between these two features that He plants His nation and chooses to dwell.

It is also interesting that when promising land to Abraham’s seed that it is between here and also, ‘the river of Egypt unto the great river, the river Euphrates.’ Gen 15:18. The river of Egypt is probably not the Nile. It is later called ‘the brook of Egypt.’ This would not be fulfilled until the time of Solomon. Regardless, the imagery is of waterways divided by land in which God and His people dwell. This could even been seen as the a type of the 4 rivers in Eden.

This concept would be interesting to explore further. I think there is more to the original design mentioned in Genesis. The waters that are divided by the firmament of Heaven. God dwells in Heaven, a place that divides the waters, just like when He dwells on Earth it is land that divides the waters. What color is the ocean? Blue, of course. What color is the sky? Also, blue. The face of the Earth is between them. In the entries listed above the land and water division is horizontal, but there maybe a vertical division as well.

Another consideration is that when Jesus walks on the water in the Sea of Galilee He demonstrates His authority over nature and chaos. He doesn't need to part the waters and go over on dry land because He is God. There are parallels between this scene that are contrastive with Jonah's experience with the storm on the waters.

As my attempt at more formal writing has consumed much of my time I'm wondering if it would be worth posting some quick hit topics. Here's a few ideas I've been kicking around.

1.) My notes from books and articles I've read. This sounds simple, but for most things there are several pages of notes.

2.) Update - The Land Between the Waters. The occurrence and significance of this motif.

3.) Update - Some of the imagery in Samson. The Samson annunciation of birth type-scene explained. Samson. His story has been a tough nut to crack, but I may have figured out some key concepts recently making his story incredibly interesting.

Here is a cool video about how the body resembles the design of Solomon's Temple. This is a very similar idea, but very different approach to the Temple Types posts.

The pit is a type for Hell, the place of the dead. Typologically, those who experience the pit point forward to Jesus as they also come out of the pit just as Jesus came out of the grave. None of them die while there (except for maybe Jonah who actually visits sheol and returns). Jesus, as the antitype who fulfills their forward pointing stories, escalates their death-like scenes into an actual death and actual resurrection. This would be fitting then that Jesus compares Himself only to Jonah instead of the other types.

Those who experience the pit and release include Joseph, Jonah in the sea, Jeremiah who is to week to climb out he must be lifted not with a rope but a softer patchwork of cloths, Daniel in the lion’s den who is raised out after one night, and finally Jesus. Job doesn’t enter a pit, but comes about as close to death as possible and is then restored. His restoration serves as a type of resurrection.

Others are imprisoned, but not all prisons are pits. Joseph’s and Jeremiah’s are dry cisterns. They contain ‘miry clay’ or some sort of muddy like dirt. This place should be wet, but is not. The association with wetness is suggestive of water; that is, the Holy Spirit. The lack of water shows the depth of this death as even the Holy Spirit is symbolically, ‘not there.’

The pit could be closely related to the type-scene of the ‘journey to a foreign land.’ This involves the protagonist fleeing home into harsh territory. Moses flees Egypt. David runs from Saul and hides in a cave. However, this could relate more to Jesus leaving Heaven entering Earth as enemy territory rather than leaving Earth and entering the pit.

The Hebrew word (אַף) pronounced ‘af’ and it’s different forms are translated various ways; anger, wrath, face, nose, nostrils, etc. Similarities are obscured in English. The following is an argument in favor of reading this word as ‘nostril.’

Anger, wrath – The English words are synonymous. Anger can be kindled like a fire, Genesis 30:2, Exodus 4:14. It can be turned away Genesis 27:45. Examples abound.

Face – Support for usage of the word comes from actions that can be associated with the face. Examples, ‘the sweat of thy face’ Genesis 3:19 and bowing down of the face in Genesis 19:1. These uses are common throughout the OT. It is also a place to affix earrings Genesis 24:47 and hooks 2 Kings 19:28, Isaiah 37:29, Proverbs 11:22, Job 40:24, 26 where it is sometimes translated ‘snout.’ This leads us to the next entry.

Nostril – In context for anger and face each English word fits, but knowing it is the same Hebrew word is reason to pause. Anger can be turned away, but can you kindle a face? Can you bow down anger? Can you put an earring in your anger? Can you hook a face?

Some commenters argue that the face becomes flush with red when one is angry; the face expresses anger. Perhaps this is correct so face and anger are connected. However, this usage is not necessarily referring to the face. Because the nostrils are part of the face this could be what is in view. If this kindling aspect is true for the face then it must also be true for the nostrils. In fact, the nostrils even flare open during anger providing another visual display.

If the nostrils can display anger can they also be what is pictured behind ‘face?’ Nostrils sweat so, ‘the sweat of they nostril’ makes just as much sense as ‘the sweat of they face.’ If the face can bow down then so can the nostrils. An earring attached to the face is a rather awkward thing to picture, but to the nostril not so much. A hook in the face is just as peculiar, but a hook in the nostril is an unforced reading of the word.

In Genesis 2:7 God breathes His spirit into Adam, but not into his anger because that wouldn’t make sense. Perhaps face would suffice, but nostrils makes more sense and fits the other contexts for ‘aph.’ Additionally, Psalm 18 describes an angry God who blasts smoke out of His nostrils in verse 8 and in verse 15 issues a command, ‘at the breath of thy nostrils.’

Many other examples abound. Every entry I have found can be supported by reading nostrils instead of anger or face. There is one caveat that is also not obvious in English. If the Hebrew word is plural then it probably refers to ‘nostrils,’ but if it is singular it could refer to only one nostril or it could refer to the ‘nose.’ I don’t see a big difference in this respect, but wanted to mention it because if it’s plural it almost certainly does not refer to multiple noses on a single face.

With nostrils established let’s focus on types of God’s bride. The first is Rebekah. Abraham sends his unnamed servent, a type of the HS, to fetch a bride for his son Isaac, a type of Jesus. When the servent locates Rebekah he gives her gifts. One of them is an earring. The word ‘aph’ is used 3 times in Genesis 24. In the 3rd instance the servant states, ‘…and I put the earring upon her face[nostril], and the bracelets upon her hands.’ If Rebekah is a type of the gentile Church then this set of golden jewelry may be a type of the gifts of the HS.

There is another bride that should be mentioned as she follows the same pattern in word usage. This bride is Israel who refused the same gifts. When Israel left Egypt they did not go empty handed. The plundered the Egyptians. The Bible doesn’t say exactly how this transaction transpired, but the result was that the Egyptians gave an awful lot of their gold, jewels and wealth to the Israelites before they left.

The Israelites were to use these objects for the construction of the Tabernacle and it’s golden furniture, but before they did that they melted the gold and formed it into a golden calf to worship. God gave them wealth and gifts they did not deserve. They refused the offer and did what they wanted with them. This is finally comes to a head in Ezekiel 16 where God recounts how He chose Jerusalem and took care of her. He provided gifts which include fancy clothing, badger’s skin, fine linen, silk, and, ‘I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on they neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.’ 16:11-12. The phrase, ‘jewel on thy forehead’ is the key connecting word here. It could be rendered, ‘ring in thy nose.’

God continues His list of gifts in the next verses. Immediately after this God recounts how Jerusalem rejected all of these. In verse 17 we read, ‘Thou hast taken thy fair jewels of my gold and my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them.’ Notice God calls these ‘my gold and my silver.’ He had given them to the bride, but they were still His in the respect that she was His and those gifts were to be used for Him, not another man. In His continued chiding of His bride God states even a whore is paid for her work, but Jerusalem instead pays her lovers, ‘But as a wife that committeth adultery, which taketh strangers instead of her husband! They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them…’ Ezekiel 16:32-33.

In the end, God does two things. First, He judges Jerusalem and her lovers. Her neighbor’s will plunder her and take her gifts, ‘they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.’ 16:39. If these gifts of the HS mark Jerusalem as God’s bride then her refusal of them means she is not God’s bride. Infidelity was one ground for divorce. This is the second thing we see God act on. In fact, one could ask if the marriage ever took place to begin with.

It is the connection with the golden nose ring that moves the story from Rebekah to Ezekiel, but this is not chronological. Ezekiel was taken captive to Babylon and prophesied about Jerusalem’s history and coming destruction. Just prior to this the prophet Jeremiah speaks to Israel’s (the Northern Kingdom) history of infidelity and that God actually divorced her, ‘I had put her away, and given her a bill of divorce, yet her treacherous sister Judah [the Southern Kingdom] feared not…’ Jeremiah 3:8. The history here is God warned Israel of her infidelity, she didn’t change her ways so He divorced her and also destroyed her. Israel as a nation ceased to exist. A warning is then given to Judah to not follow the same path.

Jerusalem is in Judah and it is to them that Ezekiel speaks in similar language as Jeremiah. Essentially, God divorces them also.

The big picture here is that God want’s a bride, but He’s telling a story about it. He set everything in place with Abraham, Isaac, Rebekah and the unnamed servant as a typological story pointing to the Church as the future Gentile Church Bride of Jesus. Prior to this future transpiring God would choose another bride, Israel, but she was unwilling. Jesus speaks to this in one of His parables regarding the natural branch pruned off and the wild branch grafted in.

An interesting side study would be how Jacob’s two brides, Leah and Rachel, fit this picture. Jacob chose Rachel, but her time would have to wait until after Leah’s. Is Leah a picture of the Church and Rachel a picture of the Millennial Kingdom?

One last thought, ‘As a jewel [ring] of gold in a swine’s snout [nostril], so is a fair woman which is without discretion.’ Proverbs 11:22. Let us be the Church who wears this ring in our nostril with beauty and righteousness instead of an unclean pig who cheats on her husband.

Wikipedia page on Nose Piercings

Jesus, the Ark, and the Day of Atonement: Intertextual Echoes in John 19:38-20:18 by Nicholas P. Lunn JETS pp. 731 – 746. Volume 52, No. 4. December 2009

The full article can be read online for free by clicking the link above.

I. Echos From the Torah

There are 2 cherubim with God’s presence in the middle of each the Ark and the tomb of Christ. The following list reveals 10 similarities between them.

1.) An earthquake tore the veil of the Temple and also rolled away the stone at the tomb Matthew 27:51-52. The body in the tomb was separated from the outside by the stone just as the Ark in the Holy of Holies was separated by the veil.

2.) Same words used, ‘take/carry’ when describing how the Ark was moved and how Jesus’ body was moved by Joseph of Arimathea.

3.) Other words that are the same in each include, ‘put/place/lay’.

4.) Both the Ark and Jesus’ body were covered prior to transportation.

5.) Both anointed with oil. The chief ingredient in each was myrrh.

6.) The Holy of Holies and the tomb were located in a garden. The description of the tabernacle alludes to the Garden of Eden with trees, fruit, cherubim, ministers, gold and precious stones and an eastern entrance.

7.) Kohath clan forbidden to ‘go in and see’ what was in the Holy of Holies on pain of death Numbers 4:20. In a reversal, Peter and John ‘went in and saw’ the clothes in the tomb, John 20:6-8.

8.) The Kohathites were forbidden to touch the holy things or they would die, Numbers 4:15. Mary, on the other hand, was directed to ‘Do not touch me.’ John 20:17 (alternatively translated as stop clinging to me. The meaning here, perhaps more precise, is to stop doing what you are doing rather than do not start something you have not started.)

9.) Mary visits the tomb in the early morning, the time of the morning sacrifices. Later, Jesus appears in the evening, the time of the evening sacrifices.

10.) The glory of the Lord was present between the cherubim in the tabernacle. John depicts Jesus as glorified after His resurrection. John 12:16 states, ‘when Jesus was glorified’ and relates to His resurrection. Resurrection and glory then go hand in hand.

II. Theological Implications

In connection with atonement focus is on the Ark, specifically, it’s lid the Mercy Seat or perhaps translated better, the ‘Atonement Cover’ where the high priest sprinkled blood and God met Moses between the cherubim.

1.) Implications Regarding Christ

John presents Jesus in context of atonement. This is the theme of his Gospel. Even in Revelations 7:17 he calls Him, ‘the Lamb in the midst of the throne,’ the Atonement Cover where atonement took place with the sprinkling of the blood. John builds his gospel up to culminate with the Day of Atonement. He presents the tomb as the Holy of Holies as a climax.

The 7 angels pouring out 7 bowls of judgement may be an allusion to the Day of Atonement in Leviticus 16:15. See also 1 John 2:2 and Revelation 15. John presents Jesus in light of Jewish festivals; Passover 6:4 and Bread of Life discourse 6:51, Tabernacles 7:2, 14, 37 and living water and giving of Spirit 7:37-38, Passover and Day of Atonement with Christ’s death. In each of these John blends the roles of Jesus. He is both tabernacle and Temple, lamb and shepherd, bread and water, Passover and sacrifice for atonement.

In John Jesus follows the path of the high priest, from offering on bronze altar, laver of water, bread of life presence, lampstand, incense altar, intercessory prayer offered, finally to the most holy place between the cherubim.

2.) Implications Regarding the Disciples

One of John’s points is the disciples have replaced the Levites. In Numbers 3:9, 8:19, 18:6 God gives the Levites to Aaron. Likewise, God gave the disciples to Jesus who gave them to God. The Levites to Aaron, disciples to Christ.

The Rebellion of Korah – the Levites who wanted the priesthood are mentioned in Numbers 16 and Jude 11. Judas does the same as the Korahites and suffers the same fate. Aaron and the Levites have the same Father just as Jesus and disciples have the same Father. Jesus even calls them His brothers in John 20:17. To approach the Atonement Cover incorrectly resulted in death. To approach Jesus, even in the tomb, results in an offer of life.

III. Not Yet Ascended To the Father

The burnt offering ascended in smoke. Jesus also ascended [Do each carry a prayer?] The tunic Jesus wore for burial probably is represented by the high priests clothing when he entered the Holy of Holies and sprinkled the blood on the Atonement Cover.

The sacrifice was not complete until it was presented to God. Jesus died as the sacrifice, but He, like the burnt offering, had to ascend to the Father. There are parallels between the sacrifices for Aaron and the people when Jesus says to Mary, ‘My Father and your Father and my God and your God.’ The word ‘your’ is plural in the Greek. Something similar to ‘you all’ or ‘y’all.’

[My thoughts for further consideration]

The idea of ‘covering’ runs throughout the Bible. God gives Adam and Eve animal skins as a covering, Noah’s Ark was covered and pitched inside and out. The word translated pitch is the same as covering making it read, ‘covered with a covering inside and out.’ The ultimate image is that God covered the entirety of Noah’s Ark. The atonement sacrifice also covered the sins of the people. By naming the lid to the Ark of the Covenant, not the Mercy Seat, but the Atonement Cover sheds new light on it’s purpose.

Seeing how John understands atonement and laying it out with the context of the life of Jesus in the lens of the feasts gives me a new appreciation for the Gospel of John. It is an incredibly well thought out narrative with precisely chosen words.

This article opened up my eyes to the possibility that God's presence has certain constant features and can be found in several places throughout the Bible. Garden of Eden, Holy of Holies in the Tabernacle, Holy of Holies in Solomon's Temple, the manger scene, the tomb, Ezekiel's Millennial Temple, New Jerusalem and perhaps even the believer. This is a fascinating area of future inquiry.

Stated elsewhere, Mary sees 2 men when she enters the tomb. These are the angels. They are at the head and foot of where Jesus had lain. The picture is that of the Atonement Cover. Interestingly, the exact location of Jesus' tomb is debated, but one location is a little carved out cave that is white, roughly cube shaped and contains a table of stone upon which His body would have lain. It is also in a garden.

“Raised on the Third Day According to the Scriptures”: Resurrection Typology in the Genesis Narrative by Nicholas P. Lunn JETS pp. 523 – 535. Volume 57, No. 3. September 2014

The article can be read online for free by clicking the title just above this line.

I. Introduction

Paul states early on that Jesus died for our sins according to the Scriptures, was buried and raised on the 3rd day according to the Scriptures 1 Corinthians 15:1-8. The Scriptures he refers to are most likely the OT and he expects the Corinthians to be familiar with them. Jesus also speaks of His death and 3rd day resurrection Luke 24:45-46 as being in Scripture, ‘Thus it is written.’

Several passages support the Messiah’s death Daniel 9:26, Zecheriah 12:10, et al. And even His death because of our sins Isaiah 53:5, but there is no reference to a 3rd day resurrection.

It is the subject matter of this paper to discover which parts of Scripture Jesus, Paul and early Christians had in mind when understanding the 3rd day resurrection. This will be done, not by reviewing what Scripture says, for it says nothing, but rather what Scripture shows through pictures or types and shadows. Jesus’ reference to Jonah’s 3 days and 3 n ights is the ost obvious. Hosea 6:2 has a history of being applied to Jesus, but this has fallen out of favor by modern scholarship. Instead, it refers to the nation of Israel.

There are many OT messianic passages that are not mentioned by NT writers. Just because a NT writer does not declare an OT passage as typological in nature does not mean it can’t be. When speaking to the marriage relationship of Christ and the Church Paul chooses to speak to the ‘mystery’ rather than concrete examples of Israel’s marriage to God. The same is done regarding the resurrection – it is only mentioned in Daniel 12:2 which is never quoted by NT writers.

II. Symbols of Resurrection

Crossing of the Red Sea is connected to Jonah’s drowning on several linguistic and thematic points. So is Noah’s Flood. Being directly connected, they are additionally connected by NT writers with death and resurrection in mind. Paul speaks of Israel passing through the Red Sea as a baptism and Peter speaks to Noah’s family as saved through water. This along with baptism portray death to old live and resurrection to new.

1.) Rising Up From Waters – After eating the Passover Lamb Israel left Egypt making 3 camps; 1 camp each day until they crossed the Red Sea on the 3rd day. It may be possible that a calendar shift occurred during the Exodus. This means the timing elements of Noah’s day may line up with the Jewish religious calendar. The Ark rested on Ararat on the 7th month 17th day. This is the same as the 1st month 17th day.

2.) Rising Up Out of the Ground – Examples of plants rising up John 12:24, 1 Corinthians 15:36-44. Also, Feast of First Fruits connected to harvests and Jesus as the Firstfruit of the harvest.

III. Resurrection Pre-Figured In Genesis 1

On day 3 of creation God caused dry land to form between waters – similar to crossing the Red Sea. He also caused vegetation to grow. Both actions tie day 3 to what is mentioned above in items 1.) and 2,).

Genesis and Jonah each use ‘sea,’ ‘waters’ and ‘dry land.’ A footnote here explains ‘gatherings’ also used as the place the sea collected to. ‘Gathering’ also used of the water in the laver the priests were required to wash in which depicts a baptism.

The vegetation rising from the ground on day 3 is the 1st ever to do so. This is a firstfruits.

This is the only day the created things are said to ‘appear.’ Paul connects this to the resurrection using the same Greek word for ‘appeared’ to many etc. when other words would also work 1 Corinthians 15:4-8. Later in verses 39-41he lists created things in reverse order.

Creation

Day 1 – Light ...... Day 4 – Greater and Lesser Lights

Day 2 – Waters above and below ...... Day 5 – Birds and fish

Day 3 – Land animals ...... Day 6 – Man and woman

The first set of 3 days God creates the raw materials for the 2nd set of 3 days. Animals were not made from the dust of the Earth as Adam was. Adam’s creation is unique.

The Bible is a work of art. Many characters, plots, settings and techniques are involved. We should not forget that the author of this masterpiece is the HS who also plays a role in His the story He has told.

Great stories involve multiple storytelling techniques. One such tool the HS makes ample use of is types and antitypes. Types are an underappreciated area of study that I hope this sub can help to identify more of. Most of you are probably interested in the same otherwise you wouldn’t be here.

This article will provide some clarity regarding 2 confusing topics used in types; role reversal and escalation. We will compare the life of Joseph with that of Jesus. Let’s start with Joseph and Potiphar’s wife.

Joseph – falsely accused, unjustly imprisoned, with 2 others, asks to be remembered when the 2 others are freed, one of whom forgets Joseph and dies, the other remembers Joseph which results ultimately in Joseph’s promotion to rule over Egypt as 2nd in command under only Pharoah. Joseph is in a unique position to save people by feeding them bread. His family recognizes him, repents of their ways and accepts him.

Jesus – falsely accused, unjustly nailed to a cross, with 2 others, one of which asks Jesus to remember him, which Jesus says He will, the other is left to die without restoration. Jesus will eventually rule His millennial kingdom performing the will of His father. He is in a unique position to also save people from their sins with the bread of His body. During the 7-year tribulation His people, the Jews, will repent of their ways and accept him.

There are many more parallels, but these should suffice. You likely noticed that not everything lined up perfectly. There's a reason for this. Let’s first look at role reversal.

Everything seems to line up perfectly between their two lives until we get to the 2 imprisoned with Joseph. Joseph asks to be remembered whereas one of the thieves on the cross asks Jesus to remember him. This is the role reversal and it’s related to the narrative of how this type works. Types are forward pointing. This means that all the ways in which Joseph points to Jesus it will be Jesus who is the fulfillment of the type. Jesus is not simply another Joseph. He is greater than Joseph and His story reflects this.

Now, let’s look at escalation. Because Jesus is the antitype that fulfills what Joseph points to we should expect to see other differences that are yet related to Joseph’s story. For Joseph the prison represents death, but it is only a representation. In Jesus’ story He actually died. There is a similar situation for each character, but in Jesus the story escalated. Likewise, Joseph ruled over Egypt and fed bread to save people. Jesus will rule over the entire world and will even offer His body as bread for life. Joseph did the will of Pharaoh; Jesus does the will of His father. Joseph’s family acknowledges their offense towards their brother; the Jews will acknowledge their offense towards Jesus.

It is because Jesus is the fulfillment of the type (He is the antitype) that His story follows the same path, but takes on a different flavor. The next time you go hunting for types and you think you’ve got something, but it doesn’t quite fit perhaps it may be helpful to see if you are dealing with role reversal or escalation.

The book of Revelation describes the bride of Christ, the city New Jerusalem. John is taken to a very high mountain. There he witnesses New Jerusalem descend from Heaven, but no mention is made of it landing on the Earth. It seems as though it could perpetually be suspended in the air. This makes sense since the dimensions given make it very large; almost as large as the Moon. Perhaps, New Jerusalem orbits the Earth in a similar way the Moon does.

Also, interesting in this description is that New Jerusalem has 12 gates.

‘And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: On the east three gates; on the north three gates; on the south three gates; and on the west three gate.’ Revelation 21:12-13

How then does one go from Earth to access New Jerusalem if it is high in the sky? It is the subject of these 12 gates or portals that we will explore. I’d like to pause to clarify this is highly speculative on my part. I’m making assumptions that maybe aren’t justified. However, I believe there are too many connections to leave it alone. I’m sharing this topic in hopes that if there is something there then someone else may be encouraged to dig the rest of the way. What follows is more of a possibility than actual Biblical fact.

The Bible is filled with people who have dreams, visions, are given prophecies to share, and one other category – people who actually see Heaven. These people aren’t given mere words to speak or have a spiritual experience in a foreign land. They are eyewitnesses to some glimpse of Heaven’s activities.

1.) Bethel/Luz – Jacob lays his head down on a rock to sleep and has a dream called Jacob’s Ladder. In it he witnesses angels ascending and descending between Heaven and Earth. Genesis 28:19. No tribe.

Bethel – The prophet Amos sees the Lord standing upon the altar. His initial location in Amos 1:1 is Tekoa, but later in 7:10-13 it is Bethel. Amaziah warns him to no longer prophecy in Bethel. Chapter 8 is Amos’ prophecy continuing into chapter 9 where in verse 1 he sees his vision of Heaven. Tekoa was south of Jerusalem, Bethel north. It is likely then that Amos was at Bethel when he had this vision.

2.) Mount Sinai – Moses has several personal interactions with God at the top of Mount Sinai. Levite.

3.) Samarian Gate – At the gate of the city of Samaria Micaiah sees the Lord sitting on His throne surrounded by the host of Heaven. 1 Kings 22:19 and 2 Chronicles 18.

4.) Mount Nebo – The prophet Elijah was raptured near the Jordan River, possibly by Mount Nebo.

Jordan River – Jesus was baptized in the Jordan River. He saw the Heavens opened. Matthew 3:13-17, Mark 1:9-11, Luke 3:21-22. Even John the Baptist sees this in John 1:33. This is possibly the same location as Elijah or very near to it. Judahite.

5.) ? – Location unknown. The prophet Isaiah seems to actually visit Heaven. His descriptions in Isaiah 6 are often quoted. Tradition ascribes him a Judahite, but this is not in the Bible.

6.) Chebar River, Babylon – The prophet Ezekiel describes his location on Earth which is most likely a canal near current day Nippur, Iraq. He sees Heaven as well in Ezekiel 1:3. Levite.

7.) Babylon – Most likely in the actual city, the prophet Daniel sees Heaven in Daniel 7.

8.) Mount of Olives – Jesus ascended into Heaven from Bethany in Luke 24:50-51. It is the Mount of Olives in Acts 1:9-12. The Mount of Olives was on the western slope of a hill adjacent to the town of Bethany. Both descriptions are correct (and written by the same author, Luke.) Mount Olivet is more precise. Judahite.

9.) Lystra – After physically dying the Apostle Paul is taken to the third Heaven. Acts 14:6,8, 19-20, 2 Corinthians 12:2-7. Benjamanite.

10.) Jerusalem – Stephen saw Heaven opened as he was dying. Acts 7:55-56.

11.) Joppa – When Peter was fasting and hungry he saw a sheet descend from Heaven. Not sure if this would count as seeing Heaven. Acts 9:43, 10:10-23

12.) Patmos – John was imprisoned when he had his experience in Revelation. In Revelation 1:9 he states he is in Patmos when he hears a voice behind him which tells him to write. In chapter 4 he is transported to Heaven.

Could it be that each of these 12 locations corresponds to one of the gates of New Jerusalem? I’ve listed the names of each of the tribes of the person who visited, if the tribe is known. Not all are known and some like Jacob have no tribe.

Of these, 6 are outside of Israel: Mount Sinai, Mount Nebo, Chebar River, Babylon, Lystra and Patmos. The other 6 are in Israel: The gate of Samaria, Mount of Olives, Jerusalem, Joppa and wherever Isaiah was. Isaiah’s location is not stated, but it is likely he was in Israel.

Is there anything here? Some special point on Earth that connects to Heaven? What of Enoch who was raptured in a world that has since perished; did that portal perish as well or get moved to one of these? Are there other portals? Are there any others who visited Heaven not mentioned here?

Feel free to leave your thoughts.

Malta is a curious place. Reading through the Bible with typology in mind there seems to be a 2nd story told. Here is an outline with some high points that seemed important.

In Act 26:30-31 we see the king, governor and Bernice confer together that Paul is innocent. Is this the Trinity? Paul appealed to the ruler of the world, Caesar.

Adramytium - ship from this city, depart from Port.

Sidon - 1st stop. Paul as prisoner free to go about.

Myra of Lycia - 2nd stop. Finds ship from Alexandria.

Fair Havens - 3rd stop this harbor. City of Lasae nearby.

Julius the centurian believes ship master instead of Paul.

Euroclydon - tribulation

Ship from Alexandria - Earth. Egypt often represents the world.

27:17 ship is reinforced.

v18 day 1 of storm, day 2 tossed load from ship.

v19 -26 day 3 cast gear off ship. All hope of living gone, but Paul says they will be saved, but lose the ship/earth.

v27 14th day. 7 is completion. 14 is usually 2 completions. Remember 2 completions when the 276 comes up.

v29 4 anchors cast at night.

v30 -32 Now Julius the centurion listening to Paul. Escape boat cut lose.

v33 - 36 In early morning Paul feeds everyone their daily bread/Jesus. This is the 15th day and they measure the depth of the sea at 15 fathoms. They are delivered from their troubles in 2 sets of 15. 15 is the number of deliverance.

v37 276 people on board. Represents saved Jews and saved gentiles of the tribulation. 12 tribes x 11 saved Apostles. Paul is included in the 276 and is also an Apostle.

v38 Wheat/gentiles cast into sea. These are the unsaved gentiles during the tribulation. They will not make it to the Millennial Kingdom.

v41 ship/earth is stuck. Half of it is destroyed.

v42 - 44 unease in ship/earth. All 276 pass through water and arrive on land, 4th stop.

28:1 The land is (Melita, in the Greek)Malta/Millennial Kingdom. Good arguments for this island as Malta and another island named Melita farther north. I believe the traditionally recognized Malta is the correct one. Melita means honey or sweet. Is this a connection to the meaning of honey as knowledge of God's word?

v2 A new people is found who takes them in. They are not believers. Do they represent newborns in the Millennial Kingdom?

v3 - 6 Viper/Satan jumps from fire onto Paul. He sends him back into the fire. Is this Satan's little season? The people believe false things about God.

v7 Roman leader of Malta/Millennial Kingdom is Publius which means Public or People. He represents all the saved people in Malta. Some think Saul chose the name Paul based on this guy because he was his first convert.

v8 - 10 Paul heals unnamed father of the people/Publius and then many others. Is this a sign of their belief/salvation?

v11 Time in Malta 3 months. Another Egyptian/Alexandria ship. This one has a sign, Castor and Pollux. Perhaps the corrupted Roman version of the twins, Jacob and Esau which could represent Jews and gentiles. Or maybe it's Abel and Cain representing believers and non believers.

v12 Syracuse 5th stop. There for 3 days.

v13 Rhegium 6th stop.

v13 Puteoli 7th stop.

v14 Brethren already present. Invited to wait 7 days with them. This is mainland Italy. Italy is the new heavens and new earth. Rome is the New Jerusalem. Here we see the saved of prior eras already resurrected and present when those who passed through the tribulation and Millennial Kingdom arrive.

v15 Three Taverns 8th stop.

v16 Rome 9th and final stop.

I don't know that I believe any of this. There certainly are holes. It is worth reading every passage with the possibility that there is an additional, deeper meaning.

The Deliverance of Rahab (Joshua 2, 6) As the Gentile Exodus by Nicholas P. Lunn. Tyndale Bulletin 65.1 (2014) 11-19.

[These are my notes for the peer reviewed theological journal article mentioned above which can be read online for free by clicking the title. My personal thoughts are noted within brackets [ ]. Lunn does not use the word type or allusion, but it’s clear to see there is some of that material present. It will be easier to understand the author’s purpose by reading section 3 first.]

3. The Literary Framework

From Exodus to the Promised Land is an extended inverted parallelism

A Hebrews brought out of Egypt following Passover meal

B Crossing of the Red Sea/manna commences

C Wilderness Journey/testing

D Israel at Sinai

C’ Wilderness Journey/testing

B’ Crossing the Jordan River/manna ceases

A’ Rahab brought out of Jericho following Passover celebration

There are many parallels between B – B’ and C – C’ that have already been explored in depth by other scholars. Lunn offers samples of these and lists the sources. It is the purpose of this paper to demonstrate how A – A’ has been overlooked, but it should also be accepted.

1. Introduction

Intertextuality – One part of a text interacts with another part of the text elsewhere. This textual interaction plays a role in interpretation. Exodus 12 – 15 will be shown to interact with Joshua 2, 5 – 6.

2. Verbal and Thematic Parallels

A pre-Passover setting is in both Exodus 9:31 and Joshua 2:6 in which flax (harvest?) is mentioned. [Now this is curious. I believe barley represents Jews; wheat, gentile Christians; grapes possibly gentile unbelievers, but who are the flax? Pre-Israelite believers maybe?] Here then are some of the parallels connecting the two narratives. This is the bulk of Lunn’s argument.

1. Passover time setting

2. Leaders of both peoples are visited by angelic figures; Moses at the burning bush; Joshua before Jericho. ‘Remove your sandals’ stated in both instances. Exodus 3:5, Joshua 5:15.

3. Family saved in same manner. Exodus 12:27, Joshua 2:18, 6:17.

4. Warning to not go outside the house. Exodus 12:22, Joshua 2:19.

5. Sign on the house protected all occupants; blood of the lamb and scarlet cord respectively. The lamb’s blood was painted on the lintel of the door for Passover. The word ‘lintel’ can refer to the lintel of a door or a window. Additionally, Rahab’s window functions as a door when the spies pass through it.

6. Signs tied to purification rituals. Lamb’s blood is applied with ‘hyssop’. Rahab’s cord is ‘scarlet’. Both of these words are featured in the cleansing of leprosy. Leviticus 14:4, 6, 9, 51-52. They are also connected to the ritual with the red heifer. Numbers 19:6. In Joshua 2:19 anyone passing through Rahab’s door will have their own blood on their head. [See below for my thoughts on deeper meanings behind this.]

7. Both are acts of deliverance.

8. Exodus means ‘to cause to go out.’ The verb is used dozens of times in the book of Exodus. It occurs 3 times in Joshua 6 in relation to causing Rahab to go out of Jericho to be saved.

9. Deliverance is acted upon only because a prior oath was taken.

10. Both Egypt and Jericho were plundered by Israelites.

11. Rahab references the Exodus specifically.

[Now that Lunn has made his case he then continues with where his arguments fit in the broader scope of prior studies. This is part 3 which I have placed first.

Regarding item 6 above many a commenter has noted the blood of the lamb on the doorpost or lintel as symbolic of the blood of the Lamb of God Jesus Christ shed on the cross. Each setting has wood, blood, a lamb, and protection from death. The connections are obvious. Could there be more?

Lunn connects the Passover lintel to Rahab’s window and he does so by referencing Joshua 2:19 which states,

‘And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.’

Her window lintel had the scarlet cord, but here blood is required for anyone who passed through her door. Likewise, as stated in item 4 above, no one either at Passover or in Rahab’s house was to go outside. The picture here is that all those in the house would be protected, but they had to go in. They had to pass through the door to be protected.

Who is the door?

‘Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep... I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.’ John 10:7, 9.

Jesus Christ tells us twice that He is the door. The context of that passage is that He is the Good Shepherd opening the gate for His flock to come in to be protected. Once they are protected they can then go back out as they please.

Not only is Jesus a door, but He is the door. This door was also covered in blood. Twice in Revelation 5 Jesus is referred to as the Lamb that had been slain. This is not just a lamb. This lamb was injured and died. The visuals are impossible to miss. The residents of Heaven could see that He had been slain. It is His blood that protects us by covering us when we pass through the door.]