The following is a discussion of the typology of the Pentateuch, by Andrew Jukes.
Andrew John Jukes. The law of the offerings in Leviticus I-VII, considered as the appointed figure of the various aspects of the offering of the body of Jesus Christ. J. Nisbet and co., 1869. pp. 1-33.
Isaiah said that in Zion, God will lay a stone, a sure foundation, a precious corner stone.
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. [Isa. 28:16]
God’s promises to Abraham were connected with knowing God, as God’s revelations of himself were Abraham’s “exceeding great reward.”
“After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.” [Gen. 15:1]
Animals mentioned in prophecy, such as horses, asses, and camels, are symbolic, and represent certain classes of people. This article reviews the context in which these animals are mentioned throughout the Bible.
The following is John Crosthwaite Bellett’s discussion of Jacob’s blessing of Judah in Genesis 49:8–12.
[John Crosthwaite Bellett. God's witness in prophecy and history: Bible studies on the historical fulfilments of Jacob's prophetic blessings on the twelve tribes. J. Masters, London. 1884. pp. 43--63.]
In the Olivet Discourse where Jesus responds to the question about the sign of his coming and the end of the age, Jesus focused upon seeing the abomination of desolation mentioned in the prophecies of Daniel. Scholars have long debated what he meant. In Daniel chapter 8, a prophecy is described that refers to 2,300 days, and its meaning would only be understood at the “time of the end.” [Dan. 8:17] When Jesus referred to one of the prophecies of Daniel in connection with the “sign” of the end time, he must have meant that when Daniel’s prophecies are understood, that would be the sign of his coming that the disciples requested.
In Daniel 8 a little horn growing out of the head of a goat grows tall, up to the sky, where it casts stars and the host of heaven to the earth, and tramples them. This of course cannot be literal, but has to be interpreted. In verse 14, Daniel hears that the desolation of the sanctuary is to continue for 2,300 days. This specifies the termination of the desolation, but no start date is mentioned. The phrase “unto 2,300 days” indicates that the time extends from when the words were spoken by the angel in the vision, the 3rd year of Belshazzar, about 553 BC. If the days represent years, 23 centuries would end in about 1750 AD.
The land of Canaan was a type and a shadow of better land, to which Christians have come, as taught in the New Testament. [Heb. 11:16; 12:22] Paul said that the experiences of the Israelites recorded in the Old Testament were written for our examples, and for our admonition. Peter said the prophets ministered, not to themselves, but unto us, that is, the saints, or the New Testament church. The prophets, he said, wrote about the gospel, (they “prophesied of the grace that should come unto you”) and they wrote by the spirit of Christ which was in them. [1 Peter 1:9-12]
Elements of the prophecy of the two witnesses of Revelation 11, possibly alluding to the account of Adam and Eve in the garden of Eden in Genesis 2 & 3 are identified in the table below.
In Musings on the ‘Flat Earth and Firmament’, John Wright says, “The more one reads the bible, the more one should notice the primitive cosmological understanding of its authors.” Wright depicts his views on ancient Hebrew cosmology in a colorful graphic, claiming that their conception, which they shared with other peoples of the ancient world, was that the heaven was a solid dome, that supported water above. He quoted the opinion of P. H. Seely, and Jewish writings from the hellenistic era, to support his view. Wright stated:
And so the Hebrews shared the same cosmological ideas as the rest of the Ancient Near East, including Egypt, Babylonia, Canaan, etc. whose writings also reflect the fact.
The firmament as a solid object is confirmed in Job: ‘Can you join him in spreading out the skies, hard as a mirror of cast bronze?’ (Job 37:18), and in Ezekial: ‘Spread out above the heads of the living creatures was what looked something like a firmament, sparkling like crystal, and awesome.’ (Ezekial 1:22). It was regarded as a beautiful feat of engineering (as in fact it is, in a way), and they told God they appreciated it: ‘The heavens are thy handiwork.’ (Psalms 102).
In support for his conclusions Wright cited the book of Enoch, and the Apocalypse of Baruch, where in 3 Apoc. Bar. 3.7, the author speculates on whether the rigid heaven consists of clay, copper or iron.
In the table below, various opinions about the meaning of the promised land are listed.
In the tables below, the heavenly Jerusalem and mount Zion are contrasted with the city and the tower men began to build at Babel, and with the harlot Babylon in Revelation.
A quotation from a recent book by Greg Nichols on how the promise of the land of Canaan to Abraham, Isaac, and Jacob and their progeny is viewed from the point of view of Covenant Theology was posted recently at this blog.  Nichols wrote: Read more…