Biblical Hermeneutics “I’m going to go out on a limb here and say that the “clay” mixed in with the iron refers to the Arab/ Islamic empire that began after the birth of Islam and Muhammad. Admittedly, I’m not absolutely certain about this interpretation, but I’m quite certain about the interpretation of the kingdom of Babylon, Mede/ Persia, Greece, and Rome.”
See Wikipedia for many other Christ centred claims that the feet of clay and iron is Rome:
|Chapter||Parallel sequence of prophetic elements as understood by Historicists|
|Chest & 2 arms
|Belly and thighs
|2 Feet with toes
Clay & Iron
God’s unending kingdom
left to no other people
|Daniel 7||Winged Lion||Lopsided Bear||4 Headed/4 Winged
|Iron toothed Beast
|A son of man comes in clouds
Given everlasting dominion
He gives it to the saints.
Christ Emmanuel, Christian icon with riza by Simon Ushakov, 1668. According to the Gospel of Matthew Immanuel refers to Jesus Christ. Wikimedia Commons This was a duplication of type from Immanuel. Hezekiah became Immanuel in the O.T. record when he rebuilt the Temple (which represented the inner temple). Hezekiah was called Wonderful, Counsellor and the message in Pre-exilic times was taken to the Gentiles. The N.T. duplicates symbolically the story as the nation had suffered under the Hasmoneans and especially the Pharisees and Sadducees.
The Ten Commandments
by Domenico Beccafumi Wikimedia Commons
The Ten Commandments as we know are not commandments but laws – just ten out of 635 laws – adjusted to make them stand out for easy childhood application by the masters of control.
There are Ten Commandments identified in Exodus. These are make commands as the Ancients were using the symbols of their day to describe the needs of the inner temple of each individual – to fill the void by using the written word as a weapon against the barbarity of the day:
I — “make an ark of shittim wood” (Exod. 25:10–22)
II — “make a mercy seat of pure gold” (Exod. 25:17–22)
III — “make a table of shittim wood” (Exod. 25:23–30)
IV — “make a candlestick of pure gold” (Exod. 25:31–40)
V — “make ten curtains of fine twined linen for walls” (Exod. 26:1–6) “and curtains of goat’s hair for covering” (Exod. 26:7–13)
VI — “And thou shall make a covering for the tent of ram’s skins dyed red and a covering above of badgers’ skins” (Exod. 26:1)
VII — “make boards for the tabernacle of shittim wood standing up” (Exod. 26:15) “and make bars of shittim wood” (Exod. 26:26)
VIII — “make a vail.… Hang up the vail under the taches.… Bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.… And thou shalt set the table without the vail, and the candlestick” (Exod. 26:31–37)
IX — “make an altar of shittim wood” (Exod. 27:1–8). In archetype the court and its trimmings are “without the temple, leave out, measure it not; for it is given unto the Gentiles” (Rev. 11:2)
X — “make an atonement” (Exod. 30:6–8, 10)
Just another example of how the western world has distorted the making principle, the carpenter, the tent-maker of yesteryear.
Daniel 2 (For Entertainment)
Christianity claims that the everlasting kingdom could not be set up before the Christ swelling. By doing so they fail to see that the Jews wrote to Jews about their Jewish society. and in a unique Jewish allegorical manner.
The rock ended the Post-exilic temple era – the final week of Daniel 70 weeks image of Dan. 9:24-27. The Rock was Judas Maccabbees overcoming the splattered tyrannical reign of Antiochus Epiphanes. Christians borrowed everything and continue to use it today for their own self-glorification, being the centre of the world. The feet of clay and iron shattering was never Rome.
There are many interpretations of Daniel’s 70 weeks of Dan. 9:24-27 which many call a prophecy. An example is below showing the miraculous division ending at AD 34.
All Christianity has come up with is various start dates to accommodate and substantiate their key event. This is the types of selective literalism at its worst.
The 70 weeks is a Jewish allegory purely about their first Temple era and second Temple era. By closely looking at the dating in the books of Kings, Chronicles and Ezekiel a full explanation based on their Ceremonial Year of 1260 days (180 X 7) equalling the civil year time period, gives a completely Jewish explanation. See Type 5 in “Probing Our Judeo-Christian Inheritance (For Freethinkers).
Tree of Life or Cross
Gustav Klimt [Public domain or Public domain], via Wikimedia Commons https://upload.wikimedia.org/wikipedia/commons/1/1d/Gustav_Klimt_032.jpg W
In 1 Corinthians 1:22, Paul states that the Jews required a sign and that the Greeks sought after wisdom, but “we teach Christ crucified.” The emphasis is on “we teach.” The messianic pedagogic was being remembered by a spectacular teaching lesson of a Christ (anointed) crucified. This is the first instance of Paul using the word crucify, from stauroo, meaning “extinguish.” At 1 Corinthians 1:10, Paul urges that there be “no divisions among you but that ye be perfectly joined together in the same mind and in the same judgment.” Everyone was to teach a Christ extinguished.
Then Paul asks, “Was Paul crucified for you?” (1 Cor. 1:13). Surely Paul at Corinth was not being a little sarcastic. Paul realized that he had been irrevocably changed, or extinguished, as a Pharisee. Paul then states that he does not want to downgrade the cross of Christ with “wisdom of words” (1. Cor. 1:17). Paul stresses the importance of the cross — “For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ be made of none effect” (1 Cor. 1:17). And Paul again stresses the importance of the cross, saying, “For the preaching of the cross is to them that perish foolishness; but to us which are saved it is the power of God” (1 Cor. 1:18). The word cross, from stauros, means “something upright and represented by the perpendicular, the vertical.” Also, stao means “to stand,” “set up,” or “stand by.” From this, it can be gathered that something upright was extinguished. Paul was never talking about a ritual cross but a crossing, a going across, from there to here.
Paul was always talking about a traversing, as nowhere in the Gospels can we read that Jesus of Nazareth was nailed to a cross. In Acts 5:30 and 10:39, we read, “Jesus, whom they slew and hanged on a tree.” This phrase “hanged on a tree” was a midrashic saying from Deuteronomy 21:22, which says that if a man was worthy of death, “thou hang him on a tree.” The Pharisees and Sadducees deemed that the messianic rebellion was worthy of such a fate. They initiated all types of gross persecution. Possessing a tortuous, injurious intent, the only tree they would have known was the tree of knowledge of evil. To Paul, the anointed Christ had been hanged on a tree for crossing the establishment.
In the epistle of Peter, speaking of Christ (a title), Peter said, “Who his own self bare our sins in his own body to (margin) the tree …” (1 Pet. 2:24). The word on is written in the KJV text, while the word to is in the reference margin. The word on is incorrect. The word to has a vastly different connotation from the word on, which literalizes, as in “on the cross.” This text in the book of Peter used the definite article the. We use the definite article in front of a noun when we believe the hearer or reader knows exactly what we are referring to, as in “the tree.” The revelator confirms this tree to be the tree of life: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev. 22:14). Therefore, “to the tree” is correct in Revelation but misplaced by translation in 1 Peter 2:24. Paul’s conversion was “to” the tree of life.
We can delve into the Hebrew language a little further. The messianic apostles were always going to be one body, “as the body is one, and hath many members” (1 Cor. 12:12), and we “ought not to cover his head” (1 Cor. 11:7) in this regard. The apostles’ attention is “to” the tree of life. Paul knew that without charity, we are nothing. His association must be “to.” The principalities showed no charity by the denial of messianic vox populi. Something upright was bared (1 Pet. 2:24; “to take severally, repetitively, with intensity, reversal, bring to bear”) to a tree in the end days of the Pharisees and Sadducees. Bare is associated with growth and seeds. Seeds have to be quickened; it may not be wheat but some other grain. All flesh is not the same, and every seed has its own body. Paul, at the height of ecstasy, said that there are two distinguished bodies — one terrestrial (civil) and one celestial (sacred). Paul made it very clear that these two bodies are separate and apart, “but the glory of the celestial is one, and the glory of the terrestrial is another” (see 1 Cor. 15:40). Paul appreciated the sacred-secular divide. Paul’s epiphany was terrestrial, and he started off natural but was raised a spiritual body (see 1 Cor. 15:44). For Paul, the two are one, with forty years to be raised in a seventy-year lifespan. Such expressive exhilaration is a joy to the world. These words fully explain Paul’s epiphany, his crossing rapture. Our crossing also must bear before it comes to fruition.
The messianic uprising was personified as one person. Each was one person, one member. Paul sensed that civilization only progresses when a sustained confrontation for freedom drives society forward to the next station of the cross, and all that is old is made new again. Paul said, “none of the princes of this world knew” (1 Cor. 2:8). Greek wisdom (philosophy) and a Judaic sign (legalism, law, and tradition) would never be that energizing centrifugal force. To us, traditional Christianity is restrictive and exclusive not fertilizing mythos.
Paul knew that the underlying transformation comes from cohesion of all. No matter what was planted or watered, progress, evolution, and philosophical maturity would come. But it would never be, “after the tradition of men.” The messianic outcome results from the physics of the heavenly universe of which humankind’s “Word of God” is consequentially a small part of. Such is played out in the multifaceted messianic awakenings.
Mary and Joseph
The N.T. duplicates and O.T. story to derive the birth of the Messianic movement.
Returning to Bethlehem, Naomi, who had lost her husband and two sons in Moab, said, “Call me not Naomi, call me Mâr’-ă (bitter): for the Almighty hath dwelt very bitterly with me. I went out full and the Lord hath brought me home again empty” (Ruth 1:20–21). Emptiness brings bitterness. The N.T. uses midrashic concepts. From the ancient O.T., Hebrew Joseph meant “increaser.” In Judea, under the Hasmoneans and under the Pharisees and Sadducees, the subjects endured an increase (Joseph) in bitterness (Mara). They had again moved from bethulah (one with God under Judas Maccabees) to almah (unmarried, concealed from God).
Always, Joseph meant “increaser.” There was a voracious call the during the reign of the Pharisees and Sadducees (the two horned beast), across this unmarried nation, from the embittered virgin Mary. As bitterness increased, birth was given to a man-child. It was a group of apostolic disciples, knitted together as one, who personified an array of hope, Jesus savior, Emmanuel (Immanuel from O.T. type Hezekiah – God with us). Joseph was also designated the son of Jacob (supplanter, follower; Matt. 1:16). Jacob’s name in the O.T. was changed to Israel (Gen. 32:28). Israel is metaphorical for those reigning with the unnamed cosmological God. Paul saw the Messiah as Jacob the supplanter, a follower of the decades of bitterness, a new birth for a new nation. It’s a time for supplanting.
The messianic turbulence had overwhelmed the harsh ways of the Pharisees and Sadducees. Joseph’s father was a supplanter who became an overcomer — a prince with God. Jacob gave Joseph (increaser) a coat of many colors, multiple skills, and many apostles. Coat, from kethôneth, means “a garment or robe,” the shoulder, “the spot where the garment hangs,” or figuratively, “a side piece or lateral projection.” The coat in Hebrew is symbolic of the spot where the weight of the garment hangs, upon the shoulders. This spot in N.T. was named Jesus Christ and the apostles were the coat of many colors. Midrash became the foundation stone. Jesus, in Hebraic parlance would have been inscribed as Joshua, conjuring up early images interlinking the Testaments. There can be no denial after so many cock-a-doodles.
Joseph was “taken” to Egypt by merchantmen, the equivalent of money changers in the temple in the N.T. In Egypt, Joseph did increase as he was appointed governor of Egypt at the time that Egypt was ruled by shepherd kings. This was when the concerns of the people weighed upon Joseph’s shoulders. The same burden fell on the shoulders of the apostles, the twelve tribes of the community. In the O.T., before the kingly beasts’ reigns, the ancient judges were cast as deliverers, always saving their people from an enemy. The judges signified unity. The same unity, as one, “as one man to Jerusalem” (Ezra 3:1) applied in N.T .times and reached a high tempo by the third decade. The Messiah can never be labeled a myth; it keeps revolving, like the wheels of a chariot, and sweeps away a torrent of lies. Its enlivenment is seen in the Judeans’ spirit (described as Mary), called a virgin (in Greek, parthenos, “holy,” “sanctified,” equivalent to bethulah) and leads to rectitude, as it strengthens and fortifies.
The Forty Years Symbol – Sourced from O.T. type
Was the forty years period of Christ’s life a duplicate of an O.T. type?
Prior to the transition from judges to kings, the David-versus-Goliath story captured the capricious wayward life vis-à-vis the “pious” minded. The piety was not the piety we think of today. The pious minded were the individuals who sought an understanding of “what is man,” “where we come from”, “what it’s all about”, “what are our capabilities” and “what moves us”. Everyone, of all persuasions, asks these same questions. Was there a cosmological unity between a divine that had formed physical nature, and had consciousness been drawn from that very unique nature?
An example of using forty as type was that of Goliath’s draconic power symbolizing all chthonic sledgehammer capriciousness and was killed suddenly. Israel, not then representing a nation, piously sought a homeland of milk and honey. It is interesting that the David-versus-Goliath theme was fabricated over forty days of waiting (1 Sam. 17:16), a symbol used throughout to indicate that great epic change that all face, from youth to senior. David, with no bronze helmet, no sword, no coat of brass, no sophisticated implements of warfare, and no self-aggrandizement — with just a stone — conquered Goliath. When opposites meet, enlightenment encourages the game. This intermittent battle focuses both sides. One has to give way and this was enumerated as type in the O.T.
We have approximately forty learned and active years to run the race of our lifetime. Here are the recordings of type in the O.T.:
“And he (Eli) judged Israel forty years” (1 Sam. 4:18)
- “the Philistine … presented himself forty days” (1 Sam. 17:16)
- “to rain forty days and forty nights” (Gen. 7:4, 12)
- “children of Israel did eat manna forty years” (Exod. 16:35)
- “in the mount forty days and forty nights” (Exod. 24:18)
- “iniquity of the house of Judah forty days … each day for a year”
And in the N.T., forty years is also constantly symbolic of our prime years, our sacrificial years:
- “he had fasted forty days and forty nights” (Matt. 4:2)
- “he was there in the wilderness forty days” (Mark 1:13)
- “Being forty days tempted of the devil” (Luke 4:2)
- “being seen of them forty days, and speak …” (Acts 1:3)
- “when forty years were expired, there appeared” (Acts 7:30)
- “proved me, and saw my works forty years” (Heb. 3:9)
In Jerusalem, after the death of Herod the Great, his son Archelaus was appointed as ethnarch (not king) of Samaria, Judea, and Idumea (biblical Edom) from 4 BC to AD 6. The appointment was under the auspices of Caesar Augustus. This was Rome’s initial step to take greater control as the previous Jewish client-king independence model was failing. The messianic commotion had passed its embryonic stage with the seeds of anger and disputation sown and rising to new heights. Up to the renowned messianic death, the prefect overseers were as follows finalizing the 40 year symbol of the rise and death of the Messianic uprising:
|Herod the Great||73 BC–AD 4||Increase (Joseph) in bitterness (Marah) gives conception to Messiah. Later Messiah flees to wilderness, duplicating OT Egyptian escape. OT used as base building block.|
|Archelaus||4 BC–AD 6||Massacre of innocents, decadence, violence, messianic birth.|
|Coponius||AD 6–AD 9||Messiah — learning to walk.|
|Marcus Ambivulus||AD 9–AD 12||Messianic teens — observing, learning.|
|Annius Rufus||AD 12–AD 15||Messianic youth — silently growing into adulthood.|
|Valerius Gratus||AD 15–AD 26||AD 18–AD 36, Caiaphas the high priest was a Sadducee.|
|Pontius Pilate||AD 26–AD 36||Messianic maturity and persecution of community ending 40 years of waste.|
So the Jesus N.T. story, a David versus Goliath repetition, was made to synchronize with the O.T. recording. The Jews had experienced severe hardship under the Hasmoneans and this increased in bitterness was during the reign of the Pharisees and Sadducees – the two horned beast, again mentioned as antitype in Archetype of Rev. 13. The Jewish writers of the synoptic books concentrated on the degradation of their society under the Pharisees and Sadducees when the Messianic death occurred and recognized that there could be no resurrection in their lifetime. For further wrongful interpretations of KJV go to www.maxburnett.com.au
Sacred-Civil Half Years
Unique to the Jewish race was the equal sacred-civil year division. Symbolically, six months of the year were known as the sacred year of 180 days, and six months made up the civil year, also of 180 days.
he sacred year allowed prominence of mankind’s natural characteristics to be detailed, enabling them to produce sentience, to reach their full potential. To be remembered was the escape from bondage. The civil year recognized the achievements of that free potential, whether it was to build, construct, or make in any field, raising humanity to a higher elevation. The Jewish writers were adamant that bondage had restricted their unity between sacred and civil and that this schism would become more apparent as civilization progressed from a local to a national and to a global culmination.
The Jewish insight of the civil-sacred year was very different from neighboring philosophical endeavors. Together with its personification of Ecce Homo in type-antitype portrayal, the Hebrew race founded a form that would become a perennial schism in Western life.
In Jewish governance, the two symbols were to be in strict synchronization, thus two composed half-year periods, each part of a whole. The civil year confirmed that God was at rest, that humankind held the baton. The sacred year confirmed that man had come from dust and would return to dust. Both periods were equally recognized over a seven-year period, and after seven sevens, the Year of Jubilee was celebrated. Other nations looked to their heroic warriors, like Nimrod, Cyclops and Achilles, to lead their nations onward.
Ever since Christianity arose in the third and fourth centuries, we have lived under a perennial schismatic between sacred and civil. The church became the state, and then the state wanted to rule the church. Concurrently, there is a kind of mutual truce, with each believing itself to be self-sufficient and self-important, accommodating the other. Adjustments of this divide are not contemplated. But John of Patmos, “had a few things against” (Rev. 2:14) the churches to come saying they would fail to understand the sacredness of the ancient philosophy. Civil beasts of the earth would likewise deceive and brutalize, and nations would clash. And John foresaw a final apocalypse, a great global upheaval of the pseudo milieu before the final cleansing marriage.
The yearly sacred-civil pattern shows that it is not necessary to have captives on both sides of the river Chebar. Society does not have to be vexed in an endless tug-of-war due to a misapprehension that centers on a solitary event two thousand years back.
1,335 days: Symbol of the Ending of the Book of Daniel (Dan. 12:12–13)
There is an appendix to Daniel. It is right at the end of that book. It is well worth covering just to give further insight. Daniel has a final symbol of 1,335 days at the end of the book (Dan. 12:12–13). In Isaiah, the interpreting customs are found in 28:9–10: “Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little” (see Isa. 28:10). Only once an in-depth knowledge of testaments is known does the picture come together.
So what were these 1,335 days mentioned in Daniel 12:12–13 and why has this never been revealed? “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty day. But go thou way till the end be: for though shalt rest, and stand in thy lot at the end of the days.” This concatenated prophecy would stand undiscovered till “the end of the days.” These 1,335 days in the book of Daniel are a stacked type and have a prefix and suffix to the sacred year type of 1,260 days. It is like two bookends, well bounded, by Daniel a master book binder, around the iconic 1,260 days:
|1,335 days — Symbol of the Ending of the Book of Daniel
|1.||1/10–1/15: choosing the Paschal lamb, which was killed = 5 days before sacred year|
|2.||1/15–7/15: 180 days X 7 half years (over a seven year period = 1,260 days)|
|3.||7/15–9/25 = 30 days (to Feast of Dedication) + 40 days (to
Abomination of Desolation) = 70 days (after sacred year)
|Total||1,335 days (5 + 1,260 + 70)|
This is the last great monument of Daniel (1,335 days = 5 + 1,260 + 70). You can now appreciate how all of these peculiar jigsaw pieces fuse together. Five days before a half-year period of 1,260 plus 30 days to Jeroboam’s Feast of Dedication, plus another 40 days to the Abomination of Desolation, are all great symbols of the Jewish year. Jeroboam’s celebration of idolatry was 30 days after the Feast of Tabernacles: 1,260 + 30 = 1,290 days. To this is added another 40 days to the Feast of Dedication; 40 days is again symbolic, as our active life opportunity, as is 70 of life. John 10:22 refers to the Feast of Dedication, saying, “And it was at Jerusalem the Feast of Dedication and it was winter.” If you have not seen this symbol before, it is time to reconsider every held doctrine, and deep meditation.
The writers of the book of Daniel swiftly created form. Daniel looked back to the first temple era, when the year of 360 days was divided into two halves, the sacred and the secular or 1260 days each over seven years (360 X 7 = 2520 days). The writers set out to establish a lasting, symbolic memorial. They wanted the secular to be consonant with the sacred. Their philosophy was idiosyncratic in a vacuous, barbaric void. They provided a monograph, transcribing a new written ability of the inkhorn. Form, when translated from chil, means “to bring forth (in pain),” and when translated from yatsar, means “to form, fashion, frame or constitute.” Without form, ruin and vacancy predominate. The writing of the written word, call the “Word of God” (Rev. 19:13), was brought forth in much pain and perennial struggle in each era.
Daniel frames a structure in the final verses of chapter 9. This vision of the seventy weeks (Dan. 9:24–27) hinges on Judaic notion of ever completing transient time. Any theological student must ask why such likenesses of the kingly beasts Saul, David, Solomon and the diverse beast (Israel and Judah) of the O.T.’s history were so theatrically portrayed over and over in Daniel and then in Revelation’s Apocalypse at Rev. 13:1. All symbolization was purposely designed to bring forth, to fashion substance.
For more wrong interpretations go to URL: www.maxburnett.com.au
New from Old
The structure of the Bible is based on type, antitype and final archetype. Antitype is reliant on the type expressed in the O.T., having massive implications. Archetypes draws types from the original portrayal in the Pre-exilic and Post-exilic times. The Synoptic books use the same methodology. My book Probing Our Judeo-Christian Interpretation (For Freethinkers) uses this methodology to derive a different Messianic underswell and opens the book of Revelation verse-by-verse. It reveals personification. It will shake your very beginning.
|Old Testament Source||Mark||Mark’s Replication|
|Mal. 3:1||“prepare the way before me”||1:2||“prepare thy way before me”|
|Isa. 40:3||“cryieth in the wilderness”||1:3||“crying in the wilderness”|
|Isa. 6:9||“see ye indeed, but perceive not”||4:12||“seeing they may see, and not perceive”|
|Exod. 20:12||“Honour thy father and
|7:10||“For Moses said, Honour thy father and thy mother”|
|Isa. 53:2||“he hath no form nor comeliness”||9:12||“Elias verily cometh first, and restoreth all things”|
|Isa. 66:24||“for their worm shall not die”||9:46||“Where their worm dieth not”|
|Gen. 2:24||“a man leave his father and his mother, and shall cleave unto his wife”||10:7||“For this cause shall a man leave his father and mother, and cleave to his wife”|
|Ps. 118:26||“Blessed be he that cometh in the name of the Lord”||11:9||“Blessed be he that cometh in the name of the Lord”|
|Isa. 56:7||“for mine house shall be called a house of prayer for all people”||11:17||“My house shall be called of all nations the house of prayer”|
|Deut. 25:5||“her husband’s brother shall go in unto her and take her”||12:19||“If a man’s brother die, and leave his wife behind him”|
|Ps. 118:22||“The stone which the builders refused is become the head stone of he corner”||12:10||“The stone which the builders rejected is become the head of the corner”|
|Lev. 19:18||“thou shalt love thy neighbor as thyself”||12:31||“Thou shalt love thy neighbor as thyself”|
|Deut. 4:35||“he is God; there is none else beside him”||12:32||“for there is one God; and there is none other but he”|
|1 Sam. 15:22||“Behold, to obey is better than sacrifice, and to hearken than the fat of rams”||13:33||“is more than all burnt offerings and sacrifices”|
|Ps. 110:1||“Set thou at my right hand, until I make mine enemies thy footstool”||12:36||“Sit thou at my right hand, till I make mine enemies thy footstool”|
|Zech. 13:7||“I will turn my hand upon the little ones”||14:27||“I will smite the shepherd, and the sheep shall be scattered”|
|Ps. 22:1||“My God, my God, why hast thou forsaken me”||15:34||“My God, my God, why hast thou forsaken me”|
The Source of 1600 Furlongs
And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs. (Rev. 14:20)
The winepress is without the city, and blood is everywhere, up to the horse’s bridles, for a distance of 1,600 furlongs. This distance is based on an earlier type, once again, as it is all symbolic. But where in the Bible is this symbolic type? You should not now be straitjacketing the fable, the story, the tale, but seeing it in your mind’s eye as a figurative portrayal of the events after the manner of all preliminary types. It enhances the mind’s eye, God’s conceptive likeness within you, swinging back with force and quickening your spirit.
So far we have covered texts from the OT and the NT. This time the source is from the Apocrypha. Revelation is very inclusive. It brings together books, which are disregarded at the student’s peril. Where in the Apocrypha would 1,600 furlongs be? Like the 1,260 days, the 1,290 days, and the 1,335 days of Daniel, it requires research, study, and knowledge to unravel the riddle. But it is a type that shows us the integral nature of the writings among books over time. The saints are all one, one like the Son of man, our Ecce Homo, who created text and word pictures. No wonder he is labeled “Son of man” on par with God.
Turn to 2 Maccabees 12.
Let’s list the characteristics and descriptions for application when the sickle is thrust in:
|Reference||1600 Furlongs Type||Commentary|
|2 Macc. 12:9||240||“fire was seen at Jerusalem (the church) two hundred and forty furlongs off”|
|2 Macc. 12:10||9||“Now they were gone from thence nine furlongs”|
|2 Macc. 12:16||2||“unspeakable slaughter, insomuch that a lake two furlongs broad”|
|2 Macc. 12:17||750||“Then departed they from thence seven hundred and fifty furlongs”|
|2 Macc. 12:17||600||Departed another “six hundred furlongs” to Scythopolis|
What is the source of Revevaltion’s 150 days?
How to trace the meaning of Rev. 11 1260 days
Why can’r Christianity open the book of Revelation?
Why can’t we comprehend the meaning of Jesus Christ?
Further examples of the dependence of Antitype (N.T.) on Type (O.T).
Why Antitypes and Archetype draws all inspiration from the Types in the O.T.