Abstract

For Full Preterists in general, the major apocalyptic events surrounding “The Great Tribulation” primarily describe the judgement on Jerusalem in 70 AD and have no substantial literal fulfillment beyond that point in time.  In this post, we’ll examine the context of the biblical symbolism surrounding these eschatological events to see how well these claims hold up.

Background

The judgement mentioned in Matthew 12 and Luke 11 and alluded to in Revelation 17 was at least initially fulfilled in the judgement on Jerusalem of 70 AD. These events coincide with the Great Tribulation of Revelation 7:14 and Matthew 24:21,29.

The Greek word for “tribulation” in Revelation 7:14 is thlipsis [G2347]. This same Greek word also occurs in a similar context in the Olivet Discourse in Matthew 24:21,29; Mark 13:19,24 where it obviously has an immediate reference to the judgement on Jerusalem when it was destroyed in 70 AD by the Romans (cf. Luke 21:20-24). The book of Daniel also clearly references a great distress [H6869] in conjunction with desolations, abominations, and breaking of the power of Israel (Daniel 8:13; 9:26-27; 12:1,11) in association with the rise of Michael the Archangel (cf. Daniel 10:3; Jude 9; Revelation 20:1-3) concerning the “Great Tribulation” and final judgement.

Many resources exist from both Full and Partial Preterists that expound on the many ways in which these prophecies were fulfilled, at least initially in 70 A.D. However, a few figures connected with this Great Tribulation that have barely received any attention in either camp are found in Revelation 17, Matthew 12 and Luke 11. These are the Queen of the South and the 8th King/Beast who supports the seven heads and on whom the Harlot of Babylon sits. The symbolism involved in these references pose some interesting difficulties for the Full Preterist interpretation of the Great Tribulation and the final judgement.

An Eighth King

In Revelation 17, we find that one of the executors of the judgement on the generation of Jesus is to be an eighth king (Revelation 17:11). This king is the scarlet Sea Beast himself who supports the seven heads (Revelation 17:8,11). In several other contexts, I demonstrate the biblical significance and meaning behind the number eight. In fact, its very definition in Hebrew is tightly coupled to the number seven. Under the entry for eight [H8083] in Strong’s Concordance, “from H8082 through the idea of plumpness (as if a surplus above the ‘perfect’ seven)”. Compare also to other words involving eight H8066, H8067, H8084, H8082, words involving seven H7620, H7637, H7650, H7651, H7655, H7657, H7658, H7659 and their corresponding homographs H7646, H7647, H7648, H7649, H7656. All express the idea of being full and satisfied.

There is a lot to be said regarding the biblical significance of the number eight and I’ve expounded on the biblical sources demonstrating that significance in several other articles. I’ll not repeat all of those observations here. For the discerning reader, a thorough discussion of the biblical significance of the number 8, please see my articles An Introduction to the Biblical Significance of the Number 8, Finding Satan in the Kings of Tyre and Babylon, Revelation’s 8th Scarlet Beast-King and the Octavii Rufii, A Response to Don K. Preston: The Timing of the Coming of the Son of Man in the Book of Daniel. Here, we will simply assume what those other sources bear out. That is, that eight is a biblical symbol of not only rebirth, but also of continual rebirth. We will examine several previously unmentioned ways the Queen of the South and the Eighth King of Revelation specifically capitalize on this symbolism.

The seven heads of the Sea Beast of Revelation are understood by many, myself included, to represent a sequence of first century Roman emperors encompassing Nero. But unlike the Roman Emperors, this eighth king/beast belonging to these seven heads seems inhuman as he existed in some sense before and after John’s writing of Revelation but not during it (Revelation 17:8,11-12). This is in parallel contrast to the One who never ceases to exist – the one who was, who is, and who is to come (Revelation 1:4,8; 4:8; 16:5). That is, the great “I am” (Exodus 3:14). The One resurrected on the day after the Sabbath (i.e. the eighth day [1]). Compare also to the two days of sabbath rest in the Feast of Tabernacles in Leviticus 23:35-36,39). Of particular messianic significance, this was Sunday (aka ‘the Sun’s day’ cf. Matthew 28:1; Mark 16:2,9; Luke 24:1; John 20:1,19). This eighth king seems to be a parody of Christ.

This eighth king likely symbolizes that there will be a continual rebirth of the earthly, anti-Christian oppression exemplified by Rome [2]. Also like Christ, this eighth king both transcends time and uses earthly rulers to accomplish his will. He’s not a singular, physical king. In fact, for him to gain influence in the physical world, the kings of the earth have to lend him their authority (Revelation 17:13,17) prompted by the deception of the dragon (Revelation 13:2,14-15). We’ve seen him manifest himself before in other kings of the earth, most prominently in Antiochus Epiphanes, the eighth King and Little Horn of Daniel 7. Also in the Octavii Rufii (i.e. Red Eights) culminating in Augustus Caesar. There’s even compelling evidence that we’ve seen him manifest himself way back in Genesis shortly after the description of The Fall in the “kings” of the earth (cf. Genesis 4:8-24) in the eight generations from Adam through Cain.

What we’ll continue to see in our analysis here is that what we have in Revelation in this eighth king is a prediction that unjust, earthly rulers will continue to repeatedly rise beyond the Roman empire, just as they had throughout prior history. More significantly as pertaining to the claims of Full Preterism, that trend will eventually stop. The physical earth/land will not be subject to the sins of unjust earthly rulers forever. And the murdering (physical and spiritual) of God’s prophets will end (Genesis 4:8,23-24; 9:6 contrast Isaiah 2:4; Ezekiel 39:9-10; Matthew 5:21-22; Luke 12:58-59).

Further evidence of this can be found in another description of the judgement by the Queen of the South. It is her, in conjunction with her husband, who takes these evil earthly rulers out of existence and begins to reign herself.

The Queen of the South

The judgement on the generation of Christ (The Great Tribulation) of Matthew 24:21,29 is also predicted by Jesus in Matthew 12:36-37,41-42; Luke 11:30-32,47-51. Like the Eighth king of Revelation 17, an executor of this judgement is described. She is the Queen of the South (Matthew 12:42; Luke 11:31). This is a reference to the Queen of Sheba who visited King Solomon to test his wisdom (1 Kings 10:1-13; 2 Chronicles 9:1-12). We also learn from these passages that the men of Nineveh of Jonah’s day will be executing this judgement with this queen.

Are we to conclude that the mentions of this gentile queen and the men of Nineveh were merely to indicate that non-Jewish folks were going to play a part in the 70 AD judgement on Jerusalem or that there would be pagans who would repent and enter the kingdom of Christ? While those might be a couple of aspects of their mention, is that all that we are meant to infer? This question is particularly relevant in light of the fact that there are no specific events mentioned within the context of these verses that uniquely apply to 70 AD.

In answer to this question, one key connection between this queen and the eighth king of Revelation may be in noticing that Sheba [H7614] is a variant of the Hebrew word for seven [H7651]. Surely, this must have some weighty symbolic significance given the eschatological contexts of these verses and the prophetic symbolism embodied in the numbers seven and eight.

As we will see many times over, the subject matter of these verses is saturated in other allusions to the numbers seven and eight. These repeated references emphasize that our focus is being intentionally drawn to these numbers. This strengthens their connection to the eighth King/Beast of Revelation 17. It also draws our attention to the prophetic significance of some other scriptural events as well. We’ll now explore some of those connections.

The Signs Surrounding Jonah

Though there are parallel passages in the other gospels which contain details relating to the Sign of Jonah, Matthew 12 contains the most complete account in a single unit. This account, as well as Luke 11, contains the reference to the Queen of Seven. The following table delineates the various elements of the context surrounding the Queen of Seven.

*Jesus calms the storm on the Sea of Galilee (Matthew 8:23-27; Mark 4:36-41; 6:47-52; John 6:16-21; Luke 8:22-25); Legion of demons into in the Abyss (Luke 8:26-39 also Matthew 8:28-34; Mark 5:1-20)

**Six woes to scribes and Pharisees Luke 11:37-54; Matthew 23:5 – 7 woes (8 if we count the additional one from some manuscripts echoing Mark 12:40 and Luke 20:47)

***occurs in the context of Tyre and Sidon

This table will be a helpful reference for the reader as many of its topics recur throughout the upcoming sections. It will be demonstrated that the vast majority of elements in this discourse of Jesus draw our attention to some very significant prophetic portions of Scripture. The prophetic nature of these elements is evidenced by their repeated allusions to one or more of the following:

  • the numbers seven, eight, twelve, forty-two and 666

  • the polar nature of the cardinal directions of North vs. South

  • duality, doubling, symmetry, finality, repetition, recursion

  • echoes of messianic motifs

  • other improbable correlations demonstrating deliberate though veiled secondary references

An Eight-fold Re-possession

Aside from the Queen of Sheba, another interesting occurrence of seven in the Sign of Jonah is after Jesus gives the analogy of the healing of the man from demon-possession. He says that after a demon is cast out of a person, the same demon leads ‘seven’ more (eight in total) to return (Matthew 12:45; Luke 11:26). That this combination of seven and eight occurs in the context of the Queen of Seven makes it more than a little coincidental.

The Sabbath, Eight and the Beginning of New Cycles of Seven

A slightly less obvious reference to seven in Matthew 12 opens with two instances of Jesus clarifying what counts as “rest” on the Sabbath. If the Sabbath is associated with any number at all, it’s the number seven. Although interestingly, the concept of the Sabbath is also associated with the number eight in a portion of the Law that is not unlike the words of Jesus here in the Sign of Jonah. In the Feast of Tabernacles and the Feast of Unleavened Bread, the term Sabbath [H7673] is used in an expanded manner beyond its usual sense as the last day of the week.

There, for the first time in Scripture, “sabbath” is applied to days other than the seventh. It is applied to day one and day eight (i.e. the start of a new weekly cycle, an eighth day). (Leviticus 23:7-8,39). Note also that H7677/H7676 are other words used for Sabbath and are also first applied to a day other than a seventh in Leviticus 16:29-31. There the day is the Day of Atonement – the tenth day of the month (cf. the ten kings associated with the seven kings and the eighth king in Revelation 17:3,7,11-12).

Interestingly, both the Feast of Tabernacles and the Feast of Unleavened Bread were to start in the seventh month (relative to the civil and liturgical calendars respectively) on the fifteenth day. This fifteen again draws our attention to the start of a new cycle – one day after a double cycle of sevens (Leviticus 23:6,34). The association of doubling with this day is also strengthened by the fact that these two feasts fell on the same day, only each day was being reckoned relative to a different calendar. So, in a sense, these two feasts overlapped conceptually to form a dual-day separated by a span of seven months.

This notion of duality despite separation of time is also supported by the fact that the feasts of Unleavened Bread and Tabernacles both commemorate the exodus from Egypt. The Feast of Unleavened Bread is defined relative to the Passover which recalled God’s dealings with the firstborn males in Egypt (Exodus 12:12-20). The Feast of Tabernacles was to commemorate the exodus from Egypt (Leviticus 23:43). Indeed, the institution of the liturgical calendar in addition to the civil calendar was based on the very month in which Israel came out of Egypt (Exodus 12:2; 13:4; 23:15; 34:18; Leviticus 23:5-6; Deuteronomy 16:1). At this point, the duality inherent in the Hebrew name for Egypt hardly seems coincidental. Egypt [H4714] literally means “double-strife” or “twice besieged”. An obvious and deliberate connection becomes apparent between the Great Tribulation, Egypt, doubling, repeating cycles of seven as represented by the numbers one beyond multiples of seven (e.g. eight, fifteen, fifty).

In support of the motif of redefining the Sabbath described above, similar to the previously mentioned feasts, in the case of the Feast of Trumpets also in the seventh month, the concept of Sabbath is re-applied to day one (Leviticus 23:24-25) instead of the earlier trend of associating it with day seven. It was also the day starting the Jewish New Year/Rosh Hashanah (according to the civil calendar) which was the start of a new cycle of the earth around Sun. There is also compelling evidence linked to Revelation chapter 12 that this day was either the day Christ was conceived in Mary’s womb or the day of His birth [3][4]. Astronomical events parallel to these also surround the likely day of Christ’s death [5].

Just as the above feasts allude to the repetition of cycles, the Feast of Weeks/Pentecost began on the fiftieth day after Passover (Leviticus 23:15-16 cf. Acts 1:3; 2:1). This fiftieth day was the start of a new and eighth cycle following the seven cycles of sevens before it (i.e forty-nine days). The concept here is parallel to the schedule on which the Year of Jubilee fell and its connections to seven and eight as discussed in the section below regarding Solomon.

Solomon, the Son of David

In this context, Jesus also implies that He’s greater than the temple (Matthew 12:6) and Solomon (Matthew 12:41-42; Luke 11:31-32). It’s noteworthy that the first temple of God in the history of Israel was completed by Solomon after seven years of building, in the eighth month of Buwl (1 Kings 6:38). Buwl [H945] is related to the word for Jubilee [H3104]. As alluded to in the discussion on the feast days above, there was a special year described in Scripture which bore this name. It was the year after a period of seven periods of seven years each. A fiftieth year of jubilation when all debts would be canceled, all slaves freed, and all land was returned to its original owners (Leviticus 25,27; Numbers 36:4). Also related to Jubilee are the names Jabal [H2989], Jubal [H3106] and Tubal-Cain [H8423] who were amazingly all sons of Lamech and members of the eighth generation from Adam through Cain (Genesis 4:15,24). The duplicate Lamech of Seth’s line is also associated with the number seven as he lived 777 years (Genesis 5:31 MT). He also brought forth the comforter in the tenth generation (Genesis 5:28-29).

Strangely enough, like the Queen of the South/Sheba/Seven, Solomon’s mother was another disguised referenced to ‘seven’. She was Bathsheba (H1339 – daughter of an oath or seven). Interestingly, Solomon was also the son given to David in place of the deceased son whose birth had resulted from David’s adultery with Bathsheba. The death of this son was brought on by God as judgement on David for the murdering of Uriah the Hittite (2 Samuel 12:14). Curiously, this nameless son’s death occurred on the seventh day after it was announced (2 Samuel 12:18). It’s then that David alludes to this son’s continued existence in the afterlife. Immediately after this, Solomon’s birth is recorded, having been conceived by David’s “comforting” his wife from the death of their firstborn son.

Also, in connection with ‘seven’, David himself was the eighth son of Jesse and he had seven brothers who were all brought forward for consideration for the kingship (1 Samuel 16:10-11,17-12). The anointing of David occurred while Saul was technically still king over Israel. The struggle and overlapping kingships of Saul and David have some interesting eschatological implications.

Most striking though, in reference to seven and the eschatological significance of eight and biblical persons is that the duration of reigns of both Saul and his son Ish-Bosheth have connections to another prophetically significant and rare number in Scripture – forty-two (1 Samuel 13:1; 2 Samuel 2:10). What a coincidence that this number is also specifically associated with the duration of the career of the Sea Beast/eighth king (Revelation 13:5). I speak exhaustively about the prophetic significance of all the scriptural occurrences of forty-two in my article “Finding Satan in the Kings of Tyre and Babylon“.

For our current discussion though, it’s simply interesting to note that forty-two is ‘seven’ short of the perfect square forty-nine (i.e. ‘seven’ squared). It’s also 6 times 7. And it’s described as being analogous to 3 1/2 years (Revelation 11:2-3). That is, exactly half of a seven year period. In connection to these arch-enemies of king David, the tenth of the city that fell and the 7,000 who died (Revelation 11:13) seem related to the 70,000 people who died from the angelic plague from Dan to Beersheba during the census ordered by David himself (2 Samuel 24:15). These 70,000 are in conjunction with 800,000 fighting men from Israel. This plague was brought on by God after David chose the third of 3-laiden options for his divine punishment presented by the prophet Gad. The “three within a three” here suggests recursion in this reference (cf. also to the three days of the Sign of Jonah). David chose this third option because of its association with God’s mercy (see later section titled “Mercy, Not Sacrifice”). It’s after this that Gad tells David to build an altar to God on the threshing floor of Araunah the Jebusite. David buys the threshing floor from Araunah, builds the altar, offers sacrifices, and the plague stops. This threshing floor is very significant as it was destined to become the site of Solomon’s temple (2 Chronicles 3:1).

The account is very reminiscent of Abraham’s purchasing of the cave of Machpelah [H4375] to bury Sarah (2 Samuel 24:20-24; Genesis 23:3-16). Ironically, David ends up paying one eighth the number of shekels that Abraham had paid. Machpelah means doubling, another indication that this account has a secondary, recursive reference. This cave was the burial site of six people comprising three important husband-wife pairs (Genesis 49:29-31). Machpelah [H4375] occurs only six times in total in Scripture. Sarah [H8283] and Israel [H3478] were respectively the first and last (Genesis 23:19; 35:29) to be buried in this cave. Both names bear a close linguistic relationship to a Hebrew word used for the highest positions in government [H8280]. Compare also to the following words:

  • ‘atsarah’ [H6116] – solemn assembly
  • ‘tsarah‘ [H6869] – tribulation, enemy
  • ‘shor’ [H8270] – navel (derives from ‘sharar’ [H8324] – enemies

The allusions to the demise and replacement of oppressive, earthly rulers by perfected, heavenly rulers are strong in these passages.

Returning to Matthew 12, in the healing of the demon possessed man (Matthew 12:36), the Pharisees consider if Jesus was “the son of David” (again, calling to mind his son and successor Solomon).

Aside from seven and eight, Solomon is also associated with the significant number 666 and mark of the Sea Beast of Revelation (Revelation 13:18; 1 Kings 1:14; 2 Chronicles 9:13 [6]). Note, this is only a few verses from the mention of the forty-two month career of the Sea Beast (Revelation 13:5). And like 666, the eighth king requires a mind with wisdom (Revelation 17:9 cf. Revelation 13:8). Recall that the wisest man ever was king Solomon (1 Kings 3:12; 4:30; 10:23). In my article “Revelation’s 8th Scarlet Beast-King and the Octavii Rufii“, further connections are drawn between the numbers 666, 7 and 8.

Suspiciously, Adonijah [H138], the fourth son of David born in Jerusalem, Solomon’s brother and rival to the throne of Judah, is also connected to 666. He rose up against David and challenged his kingship (2 Samuel 3:4; 1 Kings 1:5). His mother was Haggith [H2294], one of David’s wives. Haggith means ‘festive’ and derives from the same word (i.e. chagag [H2287]) representing the “feast days” covered earlier.  H2287 also means to move in a circle highlighting the centrality of cycles in the feast days.  It may not be coincidence then that Adonijah, like some of the feast days, is also associated with the number fifty (1 Kings 1:5). Haggai [H2291], the name of the great prophet that encouraged the rebuilding of the second temple in Jerusalem after the exile, also derives from this word H2287. Bathsheba even questions David as to why his promise to Solomon is not being fulfilled since Adonijah is on the throne instead of him. Suspiciously, a man deriving from the same word meaning ‘lord’ (i.e. ‘adown’ [H113]) as Adonijah is Adoniakim [H140] in conjunction with 666. He is mentioned as one of the returned exiles from Babylon (Ezra 2:13). Adoniakim means “my lord arises”. He is later mentioned in conjunction with 667 (Nehemiah 7:18).

It was Zadok [H6659] the priest who was praised for not supporting Adonijah (1 Kings 1:8,45; 2:35; 4:4; 2 Samuel 15:24-29; 17:15-16; 19:11). It’s believed that Zadok’s response to Adonijah here is the reason the priests described much later in the context of Ezekiel’s visionary temple would need to have a more specific lineage than merely being a Levite (cf.  1 Samuel 2:35; Ezekiel 40:46; 43:19; 44:15; 48:11). Another messianic figure named Melchizedek [H4442] is linguistically connected to Zadok. Both names derive from the same word meaning ‘righteousness’ [H6664]. Like Zadok, Melchizedek was associated with the transformation of the OT laws in the messianic age (Genesis 14:18; Psalm 110:4; Hebrews 5:6,10; 6:20).

Samson

In the context of Jesus clarifying the purpose of the sabbath, just prior to declaring Satan’s kingdom divided, in Matthew 12:18-31, Jesus quotes Isaiah 42:4. This is the first Servant Song of Isaiah and parallels Cyrus. It’s interesting to note here that Cyrus was not only a deliverer like Christ, his name very likely meant “the Sun” [7][8] or was at least viewed as a word-play for it [H3566,H3567,H2775]. Compare to the antichrist figure and 8th king of Daniel – Antiochus IV – whose title “Epiphanes” (i.e. “God manifest”) was often the fodder behind the insulting word-play used by his contemporaries to refer to him. He was often called “Epimanes” (i.e. “the mad one”). It’s no coincidence that the name of the 12th judge of Israel was named Samson [H8123] – “the Sun”. Looking a little deeper into the Sign of Jonah, it’s not surprising that we find further associations with Samson.

In a passage parallel to the Sign of Jonah in Mark 8:11-12, Jesus says that no sign will be given to the wicked and adulterous generation and the explicit mention of the Sign of Jonah is conspicuously absent. Yet, Jesus does mention that he would suffer, die and rise again three days later (Mark 8:31), just as in other accounts of the Sign of Jonah. Interestingly, these events take place near the Sea of Galilee where 4,000 people are fed from five loaves of bread. Compare to the feeding of the 5,000 from Luke 9; John 6; Mark 6; Matthew 14. It’s after this that the Pharisees have the gall to ask for this sign (Mark 8:11-12)!

Jesus then warns the disciples to beware of the yeast of the Pharisees and Herod (Mark 8:15). The disciples didn’t understand what he meant but instead of clarifying Himself, Jesus simply asks them to consider how many leftovers there were from the two separate miraculous feedings of the multitudes. In one instance, there were 7 baskets (Mark 8:8,20). In another, there were 12 (Mark 8:19). Both 7 and 12 are messianic numbers. It’s especially interesting to note that the miracle started with 7 loaves (Mark 8:5) after a duration of three days (Mark 8:2). Yet, to the amazement of Jesus, the disciples didn’t understand him after having them consider the significance of these numbers (Mark 8:21 cf. Matthew 14:22-36; John 6:16-21; Mark 6:45-51,53-56).

These miraculous events took place while He and the disciples were traveling via the Sea of Galilee to the region of Dalmanutha [G1148]. According to Strong’s, Dalmanutha means “slow firebrand”. Its gemetrial value is 606 (cf. to the 666 and 616 associated with the Sea Beast of Revelation and Nero). The Greek for Dalmanutha is similar to Dalmatia [G1149] which has connections to Titus, the helper of Paul (2 Timothy 4:10) and the Titus river (which formed Dalmatia’s northern boundary). The immediate fulfillment of the eighth king of Revelation 17 may have even been tenuously realized in the Roman general Titus. Strabo records that the people of Dalmatia had the peculiar practice of dividing their fields every eight years [9] (cf. also Sabbath Year’s for fields of Leviticus 25:1-7; 2 Chronicles 36:21). This observation apparently lead Webster to conclude that Dalmatia was derived from words for ‘divided’ and ‘plain’ [10]. It’s also been translated as “deceitful lamps” or “vain brightness” [11]. Compare to the bright morning star (i.e. the Sun) of Lucifer (Isaiah 14:12; 2 Corinthians 11:14) and Christ (Revelation 2:28; 22:16). See also the lamp of the body in the context of Luke’s account of the Sign of Jonah (Luke 11:33-36).

A Hebrew word for “firebrand” is H181 which comes from a word meaning “to rake together” (i.e. gather). Strangely, also within the Sign of Jonah, Jesus makes reference to scattering and gathering (Luke 9:50; Matthew 12:30; Luke 11:23). We’ll have more to say about this scattering and gathering in the sections titled “Scorpions” and “Eggs”. Concerning firebrands though, this word H181 occurs only three times in Scripture in the following interesting locations:

  • Isaiah 7:4 – in the context of the sign of Immanuel there is a reference to the two tails of the firebrands of Syria – Rezin and Remaliah his son. Compare this to Samson’s tying together the tails of 300 foxes, attaching a firebrand [H3940] to each pair of tails and letting the foxes run through the vineyards, groves and grain fields of the Philistines burning them all (Judges 15:4-6). This concerned Samson being denied his wife and the Philistines burning her and her father to death. Foxes aren’t all that common in scripture, yet, we also find Jesus applying the term directly to Herod in response to his threats of murder toward Jesus (Luke 13:31-32). This occurs just prior to his pronouncing the woes on Jerusalem (cf. Matthew 23:37-39; Luke 19:41-44). Jesus also compares His social status to those of foxes (Matthew 8:20; Luke 9:58). And in the Song of Solomon, foxes that ruin vineyards are referenced (Song of Solomon 2:15).

  • Zechariah 3:2 – the firebrand occurs in the context of Satan.

  • Amos 4:11 – Israel compared to Sodom and Gomorrah and a firebrand snatched from the fire. (cf. Jeremiah 23:14; Revelation 11:8)

This account of the Sign of Jonah from Mark 8 also opens Matthew 16 followed by two predictions of Jesus’ death (16:21-23; 17:22-23) and his Coming in judgement (Matthew 16:27-28). It’s followed by the transfiguration where Christ speaks with Moses and Elijah and Christ compares His approaching death to that of John the Baptist who was the Elijah to come (Matthew 17:10-13; Luke 1:17). This again associates the tight parallels and coupling between Jesus and John the Baptist with the closeness depicted between Elijah and Elisha in the Old Testament.  Jesus goes on to drive out another demon because His perverse generation couldn’t do it (Matthew 17:16-20; Luke 9:40-41). This also associates His resurrection with the final judgement.  He takes things even further and alludes to their potential as judges of the earth if they even had faith that was as small as a mustard seed.  Then, they could move ‘this’ mountain (Matthew 17:20; Luke 17:6 [mulberry bush instead of mountain] cf. Matthew 21:21; Mark 11:23; Revelation 8:8).

Then, from the Sea of Galilee, a fish delivers payment for the taxes of the “kings of the earth” for both Jesus and Peter with a 4-drachma [G4715] coin (Matthew 17:27). The regular drachma [G1406] occurs only in very short parable in Luke 15:8-9 conjoined with the number ten, a lamp, and the verb for ‘lose’ [G622– apollymi] and the parable of the Prodigal Son. Compare apollymi to Apollyon [G623], the star and angel of the Abyss of Revelation 9:11 from where the dragon-empowered, Scarlet 8th-King Beast emerges (Revelation 9:1-2,11; 11:7; 17:8; 20:1,3; Luke 8:31). Even Apollo was the Greek god of the Sun.

In light of these observations, it’s certainly no coincidence that the Greek for dragon [G1404– drakon] is quite similar to the word from drachma [G1406]. Drakon also derives from a form of the verb derkomai [δέρκομαι] meaning ‘to see’. This etymology makes sense because in antiquity, a distinct trait of dragons was their sharp eyesight[12][13]. See also the role of the conspicuous crop in the sacrifice of birds and its connection to sharp-sighted birds of prey in the later section titled “Eggs”. Compare derkomai to erchomai [G2064– ἔρχομαι] and proserchomai [G4334– προσέρχομαι], words meaning ‘to come’ and are very relevant to debates concerning the parousia [G3592] of Christ.

Although much more can be said, suffice it to say, the symbolism runs deep in these passages in the Sign of Jonah and they set our focus keenly on Solomon and Samson. Further, both Samson and Solomon are intimately associated with the Sun, riddles, comfort and the number ‘seven’ as are God and the Messiah. I embark on some of that exposition in my article here.

The point we can take away from all of these observations is that, like Solomon and Samson, the Queen of Sheba was quite messianic too and her significance likely extends far beyond her merely being a Gentile convert or judge of the 1st century. Duality, symmetry, finality and repetition and eschatological overtones are all over the rise of both David, Solomon, Samson and their immediate adversaries.

Eight-Linked Chain Between The Queen of Seven and Jonah

We’ve seen that Jesus mentions the Queen of Sheba in the context of what He called the “Sign of Jonah”. Though Jesus may have been the first to make such an explicit association between the Queen of Sheba and Jonah, his doing so was certainly not the first such recorded implicit connection. One strong connection is found in Tarshish.

When Jonah was rebelling after God asked him to preach to the men of Nineveh, he was going to flee to Tarshish (Jonah 1:3; 4:2).

Also, right after the account of the Queen of Sheba’s visit to Solomon and the reference to 666 talents of gold (1 Chronicles 9:13) that Solomon received every twelve months (the yearly cycle of the Sun), we find that in addition to the wealth bestowed on him by the Queen, much of his remaining wealth came from ships from Tarshish (2 Chronicles 9:21).

In all, he was made richer than all the other “kings of the earth”. Compare this to the 4th king of Persia in the opening of Daniel’s vision of the Kings of the North and South (Daniel 11:2).

Tarshish is loaded with indicators of its messianic significance. Eschatological themes also recur in following observations surrounding the accumulation of Solomon’s wealth:

  • This account of Solomon’s wealth is saturated with references to 4 and 6 (being halves of 8 and 12). Reference is made to the Euphrates river which was first mentioned in Scripture as the fourth and final river after the Tigris in Genesis 2:14 (2 Chronicles 9:26). The Tigris flowed toward the east of Asshur [H804]. Asshur derives from H833 meaning ‘blessed’. The same word from which Asher [H836], the eighth son of Jacob, is derived and who was “most blessed” out of all of these sons (Deuteronomy 33:24).  It can hardly be coincidence that Asher is also remarkably similar in meaning and form to the Hebrew words for ten [H6235,H6237,H6240,H4643,H6218,H6224,H6236,H6241] (cf. the repeated pairing of “8th” kings with 10 horns in Daniel 7:7,20,24; Revelation 17:11-12). In this same verse in 2 Chronicles, we find that Solomon’s rule extended from the river Euphrates to Egypt. The Hebrew for Egypt [H4714] is a dual of H4693 and literally means “double-straits” or “double-tribulation” (compare to Machpelah from above) . The idea embodied in the name of Egypt is simultaneously its dual nature as having a northern and southern portion (Upper and Lower) and being twice besieged. Even in the first mention of the Euphrates river in back in Genesis 2, an emphasis on duality is evident.  Just a few verses after verse 13 where the Tigris is mentioned, we find God’s warning to Adam about the eschatological dual-day of his death (Genesis 2:17). He is also given his “helper” who is made of bones of his bone and flesh of his flesh (i.e. dual references). The two would then become one flesh (Genesis 2:24; Mark 10:7-8; 1 Corinthians 6:16). His mate is called woman [H802] and her term derives from the same word as Enos [H583], the firstborn of Seth. Enos means “man”. It was after his birth that men began to call upon the name of the Lord (Genesis 4:26). Seth survived 800 and 7 years after the birth of Enosh (Genesis 5:7 MT). His name occurs 6 times in Genesis (cf. man’s number from Revelation’s 666). Similar to the connection between the Tigris and Egypt above, Abraham was promised the land from Egypt to the Euphrates river and the land of 10 nations (Genesis 15:18). As is also mentioned in the account of Solomon’s wealth that opened this bullet point, the fulfillment of this promise was emphasized at the height of Solomon’s power (1 Kings 4:21) cf. 10 kings of the earth in Revelation 17. Also, all the kings of the earth sought audience with Solomon (2 Chronicles 9:21-22).

  • As with the Euphrates river and Egypt in God’s promise to Abraham from above, elsewhere, Israel is said to have extended from Dan [H1835 – lit. a judge] in the North to Beersheba [H884 – well of 7-fold oath] in the South (Judges 20:1; 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2,15; 1 Kings 4:25; 1 Chronicles 21:2; 2 Chronicles 30:5; Amos 8:14). The first occurrence of Beersheba in Scripture is associated with the fulfillment of another promise to Abraham, God’s promise to give him Isaac, circumcision on the eighth day, distress/tribulation [H7489] over the sending away of Hagar and Ishmael to the desert of Beersheba in South (Genesis 21:4,14). Compare also to the allegorical understanding of Hagar and Sarah presented in Galatians 4:21-31.

  • Solomon reigned half of 80 years (2 Chronicles 9:30).

  • Also, just as with 666, recursion and repetition are evident in the 300 small shields being made of 300 shekels of gold (1 Kings 10:17; 2 Chronicles 9:16).

Tarshish [H8659] has other messianic connections besides those of Solomon and Jonah. Tarshish is more than just a proper name for a city. It’s also the Hebrew for the gemstone beryl [H8658]. The Hebrew for beryl only shows up a handful of times in Scripture (seven to be exact). Curiously, each time it is associated with eschatological overtones and the concepts of symmetry and repetition. The following are some key observations regarding the messianic significance of the vast majority of the other biblical occurrences of Tarshish and beryl.

  • The wheels on God’s fiery whirlwind chariot-throne of judgement were like beryl (Ezekiel 1:16; 10:9). There were four such wheels but each was specifically a double-wheel making a total of eight wheels (Ezekiel 1:16; 10:10). I demonstrate here how crucial this chariot-throne is to properly interpret the enigmatic verses of Daniel 11:36-45 at the tail end of the prophecy of the kings of the North and South.

  • Beryl is associated with the King of Tyre, Levites and the New Jerusalem (See my article “Finding Satan in the Kings of Tyre and Babylon” for further details)

    • Beryl is the first stone in the fourth row of the high priest’s 12-stoned breast-plate (Exodus 28:20; 39:13).

    • Beryl is also the fourth stone mentioned in the attire of the Edenic description of the king of Tyre (Ezekiel 28:13) which incidentally contains the same 12-gemstones as the the high-priest’s breast-plate (according to Septuagint). Tyre is elsewhere characterized by the role of Tarshish in her dealings (Isaiah 23:1,6,10,14).

    • Counter to all these points, in the New Testament, beryl is also the eighth stone in the foundations of the New Jerusalem (Revelation 21:20). Compare these 12 gemstones to those associated with Tyre and the breast-plate of the High Priest from above.

  • The body of the heavenly man who speaks throughout the last 3 chapters of Daniel regarding major eschatological events has a body like beryl (Daniel 10:6). This man speaks as he stands next to the Tigris [H2323] river. The Tigris is only mentioned elsewhere in Scripture one other time. That instance is in connection with the Tree of Life in the garden of Eden, where it was the 3rd of four head-waters into which the river that watered the garden in Eden divided (Genesis 2:8-14). I demonstrate here how this 4-headed river relates to the 4-headed leopard, the third beast of Daniel 7. The fourth Beast of Daniel 7 is parallel to the king of the North from Daniel 11:40. The heavenly man with the beryl-colored body from Daniel 10 opens Daniel 11 which in turn culminates in 11:40.

  • In the Song of Songs which is attributed to Solomon and thought by many to be a typological depiction of the marriage of the Church and Christ, the anonymous masculine lover in the account has hands like rings of beryl (cf. the aforementioned round beryl-colored wheels of God’s throne). His hair is drenched with dew. Compare this to the rise, fall, and rebirth of Nebuchadnezzar (Daniel 4:15,23,25,33; 5:21) where he is associated with eight on several different levels. (See my article “An Introduction to the Biblical Symbolism of the Number Eight“). Dramatically, the lover is about to burst through the door to his eagerly anticipating bride but he unexpectedly leaves and is nowhere to be found (Song of Songs 5:3,6). The bride is described as a garden. Her lover has left her to be beaten and bruised by the watchmen from the walls of the city of Jerusalem. This bride describes her lover as ruddy. Compare to David (1 Samuel 16:12;17:42) and the Nazarites of Zion (Lamentations 4:7). The Nazarites of Zion also occur in conjunction with Sea Monsters and cruel ostriches of the desert (v. 3 cf. ostriches in the later section titled “Eggs”) and delicacies of Eden (v. 5). See my article “Revelation’s 8th Scarlet Beast-King and the Octavii Rufii” for further significance of redness and being ruddy.

Given the significance of Greece in the prophecies of Daniel, it’s also worth noting that the second son of Javan [H3120], father of the Greeks, was Tarshish [H8659]. Further, both Jonah [G2495/H3124] and Javan derive from ‘wine’ [H3196]. Even Jonah’s hometown of Gath Hepher (2 Kings 14:25) means “winepress of the well” [H1662]. Gath [H1665], the root word of Gath Hepher meaning ‘winepress’ can also mean harp. The other root word Hepher is related to H2659 which can also mean confusion. Compare to the lakes of fire and harps in the context of the fall of Babylon, the birthplace of confusion, in the next section titled “The Harp-Sea of Eight”. Jonah also means ‘dove’. Jesus admonishes the disciples to be as wise as serpents and harmless as doves (Matthew 10:16). The Spirit of God descends like a dove on Christ at His baptism by John the Baptist/Elijah (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). The older brother of Tarshish and first born son of Javan was interestingly Elishah [H473] (Genesis 10:4; 1 Chronicles 1:7). Elisha [H473] is an ally of Tyre [H6865– rock], the target of judgement in Ezekiel 27:7. Compare to Simon son of Jonah [G2491] who was deliberately renamed by Christ to Cephas [G2786] aka Peter [G4074] – a rock. Given the duplicitous relationship between the prophets Elijah [H452] and Elisha [H477] and their bizarre association with the number forty-two and dual divine judgement ( cf. Revelation 11:1-13; 2 Kings 2:24), and the intimate connections between Satan, Tyre, Babylon, Peter (Matthew 16:23; Mark 8:33), Jonah, Jesus, John the Baptist and Elijah, surely these observations are immensely significant.

Also, of the relatively few times Tarshish is mentioned in Scripture, it’s often paired with Sheba and Seba (Psalm 72:10; Isaiah 60:6,9; Ezekiel 38:13; 27:12,22-23 [Sheba also paired with Assur]). Tarshish is often mentioned among groups of seven (Genesis 10:4; 1 Chronicles 1:7; 7:10; Esther 1:14 – note that Javan, the father of Tarshish, was the middle child of the seven sons of Japheth). Tarshish is also mentioned four times in Isaiah 23 where Tyre is told that after seventy years, she would take up her harp again and return to her prostitution (Isaiah 23:15-17). Tarshish is also paired with Tubal (cf. Tubal-Cain, an eighth generation) and Javan again in Isaiah 66:19.

The Harp-Sea of Eight

Sea Calmings

Another interesting aspect of the account of Jonah relevant to our discussion is its parallels between Jonah’s voyage on the sea toward Tarshish and a well-known voyage of Christ’s across the sea of Galilee (Matthew 8:23-27; Mark 4:36-41; Luke 8:22-25). Consider these parallels between Jonah and Jesus:

Interestingly, this wasn’t the only time Jesus crossed and calmed the sea of Galilee. There was another time when He was seemingly showing-off His miraculous powers for no good reason by walking on the waters of this sea (John 6:16-21). But, despite the gratuitous appearance, there is deep symbolic meaning to His actions here.

This companion event took place on the way to Capernaum [G2584], the “village of comfort“. The name Capernaum probably derives from H5151. This was also the name of the prophet Nahum, whose book in the Old Testament was dedicated entirely to predicting the destruction of Nineveh, the city to which Jonah was to preach repentance.

The previously mentioned calming of the Sea of Galilee was followed immediately by the casting of the Legion [G3003] of demons into pigs and having them drowned in the same sea after begging Jesus to not cast them into the Abyss before their appointed judgement (Matthew 8:28-34; Mark 5:1-20; Luke 8:26-38). Compare to the Abyss in Revelation discussed earlier from where the 8th King-Beast would emerge. Consider also the bottomless pit to which Satan himself is detained and from which he subsequently emerges (Revelation 20:1-3; 7:10). Locusts with tails like scorpions also come from such an Abyss (Revelation 9:1-11). These occurred in conjunction with an army of lion-headed horses with tails like serpents and mouths that breathed fire and specifically sulfur [G2303] (Revelation 9:13-19).

Oddly, Luke is the only Gospel writer to refer to the sea of Galilee as a lake [G3041] and he always refers to it as such, never ‘sea’ as in the other gospels. The only other lake mentioned in the New Testament is the Lake of Burning Sulfur [G2303] to which the 8th King-Beast, the False Prophet, and Satan are cast to be tormented forever. Compare this to the firebrands correlating to this sea from the above section titled “Samson” and the treading of the winepress of God’s wrath in Revelation (Revelation 14:14,19-20; 19:15). It would appear that the Sea of Galilee was typological of Revelation’s Lake of Fire and that the actions of Jesus walking on and calming that sea have some relevance to how we understand the 2nd Death and Lake of Fire in Revelation. For a more in-depth explanation of the symbolism underlying the Lake of Fire and the 2nd Death, see my article “The Second Death and the 1,000 Years of Revelation“.

Harps

As we saw earlier, both Tarshish and the Sea of Galilee have significance pertaining to the final judgement. However, also like Tarshish, the Sea of Galilee has strong connections to the eschatological numbers 8, 7, 42, 12, and 666.

The Old Testament name for the Sea of Galilee was the Sea of Kinneroth [H3672]. Kinneroth literally means harps (cf. harp [H3658]). In the New Testament, a name of this sea is Gennesaret [G1082] also meaning ‘harp’. We might recall that David, a type of Christ, soothed Saul’s nerves by playing the harp after the spirit of God had departed from him (1 Samuel 16:14,23). God’s rejection of Saul and God’s promise to replace him with David was predicted (1 Samuel 13:13-14) in conjunction with the note that Saul reigned over Israel for forty-two years (1 Samuel 13:1). Kinneroth [H3672] also occurs exactly seven times in the Old Testament. As mentioned previously, David was the eighth son of Jesse and the eighth to be brought forward for the kingship (1 Samuel 16:10-11; 17:12). At this point, it may be worth noting that harp [H3658] occurs exactly forty-two times in the Old Testament, seven of those times in Ezra and Nehemiah in the accounts of the return from exile and quite often in the music/psalms of David.

Further, as I’ve pointed out elsewhere, Jubal of the eighth generation of Adam through Cain who is twice associated with the number seven in conjunction with the death of men (Genesis 4:15,23-24) was the father of all who played the harp [H3658] (Genesis 4:21). Both Jubal [H3106], Jabal [H2989] and their brother Tubal-Cain [H8423] were part of this eighth generation. All three names are related to the word for Jubilee [H3104]. The year of Jubilee was the year after seven cycles of seven year periods. The symbolism is parallel to that in the Feast of Weeks/Pentecost. This fiftieth year or day is really the start of the eighth cycle, just like Sunday is the eighth day, one day beyond the Sabbath. Pentecost was the day the symbolic fall of Babylon took place (Acts 2). That Tubal-Cain was also a worker of bronze and iron is of no small significance. Babylon is characterized by bronze and iron and these metals take a front seat in settling the identities of Daniels Four Kingdoms. I lay out the biblical significance of iron and bronze exhaustively in a public response to a prominent Full Preterst, Don K. Preston as it pertains to the distinguishing of the Sea Beast of Revelation 13 and the Fourth Beast of Daniel 7.

Harps even play a significant/central role in the introduction of the “seven angels with the seven last plagues” of Revelation. There, we see a sea of glass and those who had been victorious over the beast, and its image, and the number of its name (i.e. 666). They are holding harps given to them by God (Revelation 15:2). With these harps, they sing the Song of Moses and the Lamb where they refer to God as King of the nations. Harps only occur a handful of times in Revelation. Another prominent place is in the description of the four living creatures and twenty-four elders surrounding the throne of the lamb with seven horns and seven eyes about to open the seven seals of the scroll. Each of the four living creatures and elders held a harp. Recall that these living creatures are very similar to those whose spirit was in the eight wheels of God’s throne in Ezekiel (Revelation 4:6-8; Ezekiel 1:1-28; 10:1-22). Similar creatures and elders are seen with their harps in Revelation 14 where they sing a new song before the throne with the 144,000 who came out of the Great Tribulation. And in Revelation 18, the sound of harps are abolished from fallen Babylon.

Another sort of harp is mentioned in Scripture and not surprisingly, it has messianic connections too. This is the Gittite harp [H1665] related to the word for Gath from Gath Hepher, the hometown of Jonah. It can also be translated as ‘winepress’. This harp is mentioned only in Psalm 8, 80 LXX and 84. Psalm 8:6 is quoted in 1 Corinthians 15:24-28 and relates to the reign of Christ from Psalm 110:1 which in turn is quoted in Mark 12:36; Matthew 22:44; Hebrews 1:13. Psalm 84:10 compares one day with God to one thousand elsewhere. There are also four blessings ([H835– esher] (vv. 4,5,12) v. 6 [H1293]). God is referred to as a Sun (v. 11 cf. Revelation 21:23).

Aside from harps, music in general is almost universally associated with the numbers seven and eight as evidenced in the Hebrew sheminith [H8067]. This is rooted in the seven natural notes and the concept of the octave. Notes that are separated by octaves (from the Greek okto [G3638]) have equal names but different tones. That is, the octave is an indicator that the pattern of notes begins to repeat. For more information, see the section on Pythagoras under Revelation’s 8th Scarlet Beast-King and the Octavii Rufii.

Eight-Legged Kingdom Killers

Scorpions

Returning to the calmings of the Sea of Galilee, it’s after one calming that Jesus casts a legion of demons from a man into this same sea (Luke 8:30 also Mark 5:9,15). Legion [G3003] comes from the Latin words legō and lēgō which mean to “collect, gather“. Back in the Sign of Jonah, sandwiched between it and the announcement that Satan’s kingdom had been divided, Jesus oddly distinguishes between the polar nature of those who gather [G4863 – synago] and scatter [G4650 – skorpizo] (Matthew 12:30; Luke 11:23). In the context, He also speaks of a blasphemy that will not be forgiven in “this age or the age to come” highlighting the prophetic significance of His words. lego [G3004] also exists in Greek and is related to the Latin meanings above (e.g. to gather) according to Thayer’s Greek Lexicon. It also means ‘to speak’. It’s probably significant that the Legion is the first demon that Jesus allowed to speak since the demons He drove out while in the synagogue at Capernaum (Mark 1:34; Luke 4:41). This Legion begs Jesus not to send them into the Abyss [G12] before their appointed time (Luke 8:31) cf. (Romans 10:7; Revelation 9:1-2,11; 11:7; 17:8; 20:1,3).

Interestingly, the Greek for ‘scatter’ is linguistically related to G4651 – meaning scorpion. Scorpions are rarely mentioned in Scripture. Yet, against the odds, just a few verses earlier in the context of the Sign of Jonah Jesus makes explicit references to a scorpion (Luke 11:12). And just a chapter earlier (Luke 10:19) he likens “the enemy” to serpents and scorpions. Compare this to the scorpion-tailed locusts from the Abyss in Revelation 9:3,5,10 and the power given to the disciples in Luke 10:19.

In the Old Testament, scorpions [H6137] are also rare. They only occur in three locations.

  • Deuteronomy 8:15 where they are again paired with serpents (fiery ones); also flint [H2496] below

  • Again, in the initial days of the reign of Solomon’s son Rehoboam where his reference to scorpions ends up dividing the kingdom of Israel into northern and southern portions (1 Kings 12:11,14; 2 Chronicles 10:14). According to Gesenius’, the Hebrew for scorpion appears to be a blended form of ‘to wound’ [perhaps from H6094] and ‘heel’ [H6119]. This associates scorpions with the role of the serpent described in Genesis 3:15.

  • Again in the opening chapters of Ezekiel, we see scorpions where this “son of man” receives his call to service and is asked to eat a familiar looking scroll (Ezekiel 2:8-9 cf. Revelation 5:1-5; 10:8-10).

Eggs

It’s also interesting that the scorpion in the immediate context of the Sign of Jonah is a counterpart to an egg [G5609/H1000/H2495]. Eggs are likewise rare in scripture occurring only 6 times in total. Yet, with each occurrence, we find an uncanny connection back to the messianic judgement portrayed in the Sign of Jonah.

  • Deuteronomy 22:6-7 – instructions on handling a mother bird [H6833] and her eggs [H1000] in a nest. Jesus calls this section of the Law to mind in his discussion of the sabbath in the Sign of Jonah (Matthew 12:11-12; Deuteronomy 22:1-4 cf. to Luke 14:5.  A few verses earlier, Deuteronomy 21:22 mentions not leaving a body on a pole overnight (cf. John 19:31-37). Deuteronomy 22:30 mentions that a man shall not marry his father’s wife. This law is also mentioned in conjunction with a similar law regarding a brother’s wife (Leviticus 18:8,16; 20:21). These just happen to be related to the very reason John the Baptist (the Elijah who was to come) was beheaded (Matthew 14:3-6; Mark 6:17-22; Luke 3:19). Deuteronomy 22:10 says one should not plow with an ox and donkey together which again is cited as having a negative impact on purity of marriage (2 Corinthians 6:14). Even the word here for mother bird [H6833] is related to some other interesting Hebrew words:

    • H6842 – he-goat (cf. shaggy he-goat of Daniel 8)

    • H6843 – morning, diadem

    • H6854 – frog (cf. frogs from the mouths of the dragon, the eighth king-beast and false prophet in Revelation 16:13)

    • Zipporah [H6855] – associated with a bridegroom of blood, foreskin, and circumcision on the eighth day (Exodus 4:25-26). David, the man of blood (1 Chronicles 22:8) and his double-payment of foreskins (1 Samuel 18:25,27; 2 Samuel 3:14) for Saul’s daughter Michal [H4324/H4323] (cf. Michael [H4317]). She was David’s 3rd wife, withheld from him after payment. Note, that Bathsheba was David’s 4th wife as she was next in line after Michal.

  • Job 39:13-14 – ostrich [H5133] does not have wisdom, lays eggs [H1000] in the sand, cares not that her labor was in vain, treats her young harshly, laughs at horse and rider on the horse; like a locust, eats up the ground, but rushes off when the trumpet of battle sounds. Again, calls to mind the horse-faced scorpion-tailed locusts of Revelation 9:9,17-19. Next, we learn that the hawk [H5322] flies by her wisdom (Job 39:26) and the eagle [H5404] can be found near the dead (Job 39:30 “where the slain are, there it is” cf. with Matthew 24:28; Luke 17:37). These are sharp-sighted birds of prey. After this, the eschatological beasts Behemoth and Leviathan are shown to Job.

    • Leviticus 1:16 – in the burnt offerings of doves, the whole passage along which food travels (i.e. the crop [H4760] or alimentary canal) was to be burned on the east side of the altar. H4760 – derives from ‘see’ [H7200] in reference to the conspicuous nature of the crop. H7201 which refers to a bird of prey also comes from this word again because of their sharp eyesight. Recall our earlier observation that dragons also had keen vision.  Notice also that the burnt offering of male goats and sheep in this same section had a unique stipulation that they were to be burned at the north side of the altar (Leviticus 1:10-11). Were these sacrifices typological of the defeat of that for which the Scarlet 8th King-Beast symbolized – the sustenance of evil?

    • The Hebrew for egg derives from white [H2495] which also derives from H2492 – halam – dream.  Amethyst [H306] also derives from halam. This was the 3rd stone in the 3rd row of the high priest’s breast plate (Exodus 28:19; 39:12) and the foundations of the New Jerusalem. Compare also to the mysterious white stone given by Christ to victors (Revelation 2:17).

    • Zechariah 6:14 – Helem [H2494] was the first to be crowned after Joshua, crowned as the High Priest and “the branch” and he would build the temple and be a priest upon the throne and bring peace between the kingship and the priesthood

    • H2496– flint, rock, sharp, hard stone – related to H2495– white – Deuteronomy 8:15, Deuteronomy 32:13; Job 28:9; Psalm 114:8; Isaiah 50:7

    • H5161– Jeremiah 29:31 – false prophet Shemaiah [H8098– hear cf. H8085– hear, obey] the Nehelamite taken captive to Babylon.  Compare to the “ever hearing, ever seeing” passage in Matthew 13:14; Mark 4:12; Acts 28:26; Isaiah 6:9. Also, the one who has ears to hear what the spirit says to the seven churches will receive a white stone (Revelation 2:17). Note also that as already discussed, Simon [G4613] son of Jonah is rooted in the Hebrew ‘to hear‘ [H8095] was renamed to ‘stone‘ by Jesus.

  • Isaiah 10:14 – Isaiah 10:23 is quoted in Romans 9:27-28 highlighting the messianic significance. Also Isaiah 10:12 – God raised up Assyria to judge Zion but soon God would punish the king of Assyria for the willful pride of his heart. The Assyrian king reaches for the nations as people gather them like abandoned eggs. But God will lash them with a whip calling to mind Rehoboam contrasting himself with Solomon’s whip and scorpions. The ax is at the root of the trees, their yoke will be broken because Israel had grown so fat [H8081 from H8083 – eight] (Isaiah 10:27). Indeed, this very verse also comes into heavy play when explaining the symbolism of the kings of the North and South (Daniel 11) as well as the interpretation of the Eighth king and Queen of ‘Seven’.

  • Isaiah 59:5 – the wicked hatch the eggs of vipers (same verse, spider [H5908] and serpent, bears, noon sunlight).  Isaiah 59:7-8 is quoted in Romans 3:15-17 and Isaiah 59:20 is quoted in Romans 11:26-27. That two separate sections of this chapter are quoted in the New Testament indicates its messianic significance.

  • Job 6:6 – white of an egg (also from whiteness) tasteless without salt

Salt

Spiders

Spiders, like scorpions, are often venomous and have eight legs. Compare to Leviticus 11:20-23 where most flying bugs that walk on all fours are to be unclean (despite the fact that there are no known bugs that have only four legs). These are paired with the sharp-sighted birds of prey which are also unclean (Leviticus 11:13-19). Given their obvious symbolic significance, the explicit mention of scorpions and spiders is conspicuously absent from the dietary laws.

They are also exceedingly rare in the rest of Scripture. The only other places spiders are mentioned are Job 8:14 and possibly Proverbs 30:28 where the word H8079 is translated spider in some translations [KJV, YLT, NKJV, WEB].

  • In Job 8:14, the spider [H8079] is likened to the wicked.

  • In Proverbs 30:28, the translation of the word H8079 is problematic on many levels and is curiously translatable in several ways. However, that the section this word occurs in has messianic significance can hardly be doubted. Consider the following observations.

    • The context contains four of the tiniest animals on the earth that are exceedingly wise (cf. Revelation 17:4; Matthew 11:19; Revelation 13:18; 1 Kings 10:14; 2 Chronicles 9:13). The refrain of phrases involving three emphasized with a terminating four occur only in this chapter in Proverbs four times (vv. 15,18,21,29).

    • In fact, the number four occurs nowhere else in Proverbs except in this section and it occurs five times. It’s this verse involving the possible spider that is the only occurrence out of these five instances where ‘four’ is not also accompanied by ‘three’.

    • The section of fours opens with Proverbs 30:15 where the blood-sucking horse-leech has two insatiable daughters that shout a double cry of “Give! Give!”.

    • The originator of the Proverbs only has two requests of God (Proverbs 30:8). One of them is only for his daily bread ( cf. Exodus 25:30; Leviticus 24:5-9; 1 Samuel 21:1-6; 2 Chronicles 8:13; Deuteronomy 8:3; Job 23:12; Matthew 4:4; 6:11; 12:3-4; Luke 4:4; 11:3). It was just prior to the giving of the Sign of Jonah where Jesus teaches the disciples to pray asking only for their daily bread. The Sign of Jonah is also given in the context of a recollection of the time David was given the sacred Bread of the Presence that was renewed “Sabbath by Sabbath”. This bread was also known as the “Bread of War” or “Bread of Faces”. This reflects the fact that bread [H3899] actually derives from the Hebrew for war [H3898]. The Hebrew used for this Bread of the Presence is H4635 which itself derives from the same word as that used for army, row and order [H4634]. Further, Jewish tradition even records that this bread was replaced at the north and pushed south so the bread always remained present [14][15]. The key to properly interpreting Daniel’s vision of the kings of the North and South involves a similar transition and directly relates to the establishment of Octavian as the model for the Scarlet 8th-King Beast of Revelation 17.

In the context of the sign of Jonah, Jesus calls to mind the blasphemy of the Name (Matthew 12:30-32). In Leviticus 24, such blasphemy of a nameless son is recorded.  The name of mother to this nameless son derives from the word for ‘peace’ and is similar to Solomon. Compare to Zion’s new name (Isaiah 62:1-2) and the Mark of the Lamb (Revelation 2:17; 3:12; 14:1; 21:2,10; 22:4) in contrast to the Mark of the Beast. This nameless son referred between the directives concerning the bread of the presence and those for the feasts involving seven (Leviticus 24:10-23). His mother was also the daughter of a Danite. Dan was the tribe of judgement [H1835]. Dan is also associated with serpents in Judges 18:30-31; Genesis 49:16-17. This Danite was named Dibri [H1704] (cf. “my word”, oracle [H1687], the 4th judge Deborah [H1683], bee [H1682].

It’s in this same context that Jesus mentions the scorpions and eggs. Proverbs 30:4 (see above) also makes reference to the unknown name of the son of God who had ascended and descended from heaven. The two daughters of the horse-leech are preceded with a description of the wicked who oppress the poor.  The proverb/prophecy [H4853] is attributed to Agur [H94]. Agur means “gathered“. He was the son of Jakeh [H3348] meaning “blameless”. The name Ucal [H401] which also occurs in this context means “devoured”. The prophecy was spoken to Ithiel [H384]. Ithiel means “God has arrived” or “God is with me“. Compare to the sign of Immanuel from Isaiah 7. A man with this exact name Ithiel was also seventh of the eight Benjamites who comprised the one tenth chosen by lots to take up residence in the rebuilt Jerusalem after the exile (Nehemiah 11:7). cf. 1/10 of the city that fell in in the context of the 7 thousand people who were killed in Revelation 11:13 (see also the above section “Solomon, the Son of David” concerning the messianic significance of the census of David).

The Ithiel of Nehemiah 11:7 is introduced as the son of Jesaiah [H3470]. Jesaiah is also the Hebrew name used for Isaiah the prophet. It was Isaiah whose son became the sign of Immanuel. Immanuel, like the Ithiel of Proverbs 30 also means “God Is With Us” (Isaiah 7:14; 8:8; Matthew 1:23). Jesaiah was also the eighth of twenty-four courses of twelve musicians appointed by David to serve in the temple (1 Chronicles 25:15 cf. Revelation 7 and the 144,000). Jesaiah derives from H3647 from which Joshua [H3091] also derives.

Mercy, Not Sacrifice

Also in the Sign of Jonah, Jesus calls to mind what it means for God to desire mercy, not sacrifice (Matthew 12:7). This is an allusion to Hosea 6:6 and Micah 6:6-8. This passage in Hosea mentions restoration on the third day (Hosea 6:2) in the context of a judgement like the Sun and an appointed harvest. It’s also quoted in Matthew 9:13 during the calling of Matthew the tax collector and attributing miracles performed by Jesus to the prince of demons (v. 33).

Notice in the other passages complimentary to the Sign of Jonah, Jesus says that His death will be accomplished by his delivery into the “hands of men” (Matthew 17:22; Mark 9:31; Luke 9:44). Elsewhere, in an account of David’s deep distress mentioned earlier, the mercy of God is contrasted with the indignity of falling into the cruel hands of men (2 Samuel 24:14; 1 Chronicles 21:13). In the context, there are references to multiples of seven (2 Samuel 24:13; 1 Chronicles 21:14), eight (2 Samuel 24:9), fifty (2 Samuel 24:9,24). The passages of 2 Samuel 24:11-13; 1 Chronicles 21:10-12 present tri-fold references to three (though, in the Septuagint version of 2 Samuel, seven appears in place of the first “three”). The mercy of God follows a plague of judgement brought on Israel whereby seventy thousand people died from “Dan to Beersheba” (2 Samuel 24:13; 1 Chronicles 21:14). God relents just before Jersusalem is to be destroyed. This event prompts David, the sinful shepherd, to purchase the threshing floor of Araunah the Jebusite so he can build an altar and offer sacrifices. Upon doing so, the plague from God was ended. This threshing floor would become the site of the first temple (1 Chronicles 22:1; 2 Chronicles 3:1). The interaction between David and Araunah the Jebusite is very reminiscent of Abraham’s interaction with Ephron the Hittite for the field and cave of Machpelah/doubling (Genesis 23:16).

These parallels make it obvious that the significance of the Sign of Jonah extended beyond Christ’s death and resurrection after 3 days. They very likely relate to His double-calming of the Sea of Galilee and the judgement of His wicked generation.

The Cycle of Eights

As we witnessed above, there are many direct and indirect references to ‘seven’, ‘eight’ and messianic motifs packed into this small space in Matthew 12 and the parallel verses in Luke 11. It’s clear that they capitalize on typological symbolism that was set in motion early in the Old Testament. One might ask what all of this could mean? Why is Solomon so tightly associated with the eschatological numbers 7, 8, 42 and 666? And why does Jesus so closely associate the judgement of His generation with key aspects of Solomon’s reign, particularly the temple, the Queen of Sheba, and Jonah’s flight to Tarshish in rebellion? And why do eight demons return to the cleansed house in the analogy of the man cured his demon possession opposite the actual healing of a demon possessed man who was unable to speak or hear (cf. Matthew 13:14; Mark 4:12; Acts 28:26; Isaiah 6:9)? Further, what is the significance of the 8th king in Revelation 17 and his burning of the Harlot. How does all this relate to the Great Tribulation described in these contexts?

It doesn’t take much imagination to see that what this symbolism demonstrates is that while the “power” underlying the seven self-magnifying kings will repeatedly regain influence in other earthly kingdoms/governments for an indefinite number of cycles, that repetition will eventually stop because their underlying “power” will have come to its end.

‘Seven’ is a number of finality/termination and perfection. The seven kings are images of perfection in their own eyes. Yet, they last only a little while and come to their end. But, until the “power” beneath them is totally vanquished, earthly kingdoms of the same temperament will continually rise in their place as evidenced by the symbol of the eighth king. Eight is a messianic number alluding to resurrection, recurrence and repetition as I demonstrate in a concise though non-exhaustive treatment in my article “An Introduction to the Biblical Significance of the Number 8“. However, just as Dan, the serpent-judge of the North, is missing from the tribes mentioned in the 144,000 of Revelation 7 (cf. Ezekiel 48), imperfect earthly judges will be removed in the final judgement. When corruptible, earthly kingdoms stop rising (i.e. the eighth king is finally destroyed) that’s when the Queen of ‘Seven’ will reign. She will be the final, perfect, everlasting Queen, having been married to the final, perfect, everlasting King. She is the Church. It is her who will rise in the judgement to condemn the generation of Jesus. And it will be an earthly rising. No more earthly queens will rise after her. The “power” underlying the Beast will never gain influence over another earthly kingdom again. Sin and man’s oppression of one another on earth will not endure forever.

It’s of paramount significance that the Queen of Sheba came from the South to judge Solomon’s fitness for reigning in the North. As I demonstrate in my video and series of articles “Daniel 11:36-45: Faulty Forecast, Future Finale, or Focal Flip“, the symbolism of North vs. South as well as God’s fiery 8-wheeled whirlwind-like chariot-throne of judgement are key elements to consider when unraveling the enigmatic nature of the tail-end to the prophecy of the “Kings of the North and South” of Daniel 11. God’s judgements symbolically come from the North. Recipients of judgement are symbolized by the South. God judges nations by raising up other nations against them. But, eventually, those nations grossly abuse their power due to their evil motives and must be judged themselves by another nation. Earthly executors of judgements residing in the North are always eventually moved to be executed themselves in the South.

In the final days of the Greek Empire, that executor was Rome. In the second phase, Rome also judged Israel in 70 A.D. Just as Antiochus was raised up to judge Egypt and Israel in Daniel 8 and 11, Rome was raised up to judge Greece and Israel too. Revelation 17 indicates that another nation, an eighth king, would be raised up to judge Rome.

So it’s also no small coincidence that the Queen of Sheba subsequently returned to the South after her favorable judgement on Solomon (1 Kings 10:13; 2 Chronicles 9:12). After Christ and His queen (i.e. saints/citizens of heaven) judged Jerusalem in 70 A.D., the Church then returned to her lowly position in the South. Residence in the south symbolized her temporary suffering of unjust judgements at the hands of earthly rulers overextending their God-given authority to be executors of judgement on wicked nations. Just as had been the case since the fall of man. This parallels David’s service to Saul, even after David himself had been anointed king. It also parallels the masculine lover in the Song of Songs whose consummation with his bride seemed imminent, literally right at the door, but he suddenly vanished leaving her alone to be abused for an indefinite period of time. Likewise, Michal was withheld from David after his double-payment of foreskins to Saul, yet a Michael is seen rising in the final judgement (Daniel 12:1; Revelation 12:7) just as the Queen of Sheba does.  The same can be seen in the delayed rule of Solomon on account of Adonijah and Samson being deprived of the wife he was promised.

In Christ’s resurrection, He rose on the 8th day, the Sun’s day. Consistent with other biblical uses of the number eight, this symbolized not only rebirth but that for a time, Christ would continually rise and set just as the Sun does. The Coming of the Son of Man would be like the bright-shining [G796] that flashes in the east and is seen in the west (Matthew 24:27 cf. Cyrus in Isaiah 45:6). His physical judgement over the kingdoms of the world would appear in waves, just as God’s judgement had in the past as He acted through earthly kingdoms. Christ’s first physical resurrection was not finalized. It was interrupted by His ascension forty days later (Acts 1:3 cf. Jonah 3:4). The judgement on the Harlot of Nineveh had been delayed just as the clock ran out.  Yet, He would return just as He said He would so that even those who pierced Him would perceive Him (Revelation 1:7-8). Just a verse later, the vision concerning this Day of the Lord is found to have been given to John on the Sun’s day, the very day in which Christ had been resurrected from the dead just after sunrise (Revelation 1:10; Matthew 28:1; Mark 16:2,9; Luke 24:1; John 20:1).  In the Sign of Jonah, Jesus said only one sign would be given to His generation and that sign was going to be His resurrection from the dead. If the sign alluded to in Revelation 1:7-8 was the 70 AD judgement on Jersusalem, then that would contradict the statement of Jesus giving the wicked generation two categorically different signs. Therefore, Revelation 1:7-8 cannot be talking about the 70 AD judgement. It must be referring to the Sign of Jonah which was specifically about Christ’s physical resurrection and the figurative rising of the Sun in judgment and destruction. This coming on the clouds must be a return in the form in which He left as an extension of His resurrection.

That’s also the significance of the eighth king of Revelation 17. The reason He’s the eighth is because he’s not the earthly manifestation of the final and perfect Judge. The Beast had to be raised up repeatedly to judge the self-glorifying judges before ‘him’. He would have to be given the authority of another earthly kingdom to judge the old (i.e. Rome).  And after this, he would be raised again and again indefinitely until the One who could break the cycle would come.

The Cycle Breaker

But in the New Jerusalem, there is no more night. The daily cycle of the Sun does not exist there (Revelation 21:23; 22:5). The new Sun never sets and consequently has no need to rise there. And the sea – that abysmal home to the Beast lying en route to Tarshish; the origin of the cycle of eighth earthly, imperfect judges of nations – is gone (Revelation 21:1). Its appetite for the lives of men had been permanently squelched just like the “seas of eight” calmed by Jesus and Jonah. 8-stringed harps and the octaves of music in general were abolished from Babylon (Revelation 18:22).

This dovetails nicely with Christ’s description of the judging Queen of the South as a prophesy that a day would come when His bride would finally and forever return to her rightful place in the North to serve as a perfectly righteous and just earthly judge with Him.

Once the true earthly king of ‘seven’ arrives (Revelation 1:4; 3:1; 4:5; 5:6), there will be no more need for earthly eighth kings to rise and judge the unrighteous, imperfect, self-glorifying false-sevens who are continually raised up by God in the order of things post-70 A.D. Compare this to the “Parable of the Persistent Widow” and the actions of the unjust judge (Luke 18:1-8). After this parable, Christ rhetorically asks if He would find justice on the earth when He came. The answer is of course He wouldn’t. That would only happen after His kingdom was finally and completely established on the earth.

Israel was a representative of the kingdoms of the entire planet. Just as Adam was a representative of all of mankind. They were dual references and types foreshadowing something physically greater in magnitude than themselves. The 70 A.D. judgement on Israel was likewise a typological judgement and sign foreshadowing one that would come upon the rest of the kings of the nations elsewhere on the physical planet. Jerusalem was truly the navel of the planet (Ezekiel 5:5; 38:12 NIV) and judgements on her prefigured judgments on all of mankind.  Until that time, earthly nations would be raised up and used by God to judge and destroy other nations. But these judging nations aren’t just, righteous judges. They always have evil motives eventually requiring judgement themselves by yet another imperfect judge.

The Queen of Sheba illustrates that there would come a time when no further eighth kings would be needed to judge earthly nations with physical warfare and the casualties of biological death of the innocent. That Ruler exemplifying the true perfection embodied in the number seven would judge righteously forever, never needing to be physically destroyed Himself. An earthly King who would be deserving of such a title of perfection as ‘seven’ would arise to rule the earth eliminating the need for nations to make war any longer (Isaiah 2:4; Micah 4:3; Ezekiel 39:7-16). He would be truly righteous, not solely in His own eyes. He would judge perfectly, justly, and providentially with His bride. His Queen who had for so long been suffering unjustly in the Great Tribulation of the South alongside the true rebels would join her King in the North to forever judge and provide for the nations on the earth. Together, they would forever reign as the physical King and Queen of Sheba. Until then, the Great Tribulation would continue on the earth. The Great Tribulation extended beyond 70 AD but it would not last forever.

1) Chilton, David (1987) The Days of Vengeance p. 352
2) Ibid. p. 436
3) Ibid. pp. 300-303
4) Martin, Ernest L. (1991) The Star that Astonished the World
5) Larson, Frederick A. (2007) The Star of Bethlehem
6) Chilton, David (1987) The Days of Vengeance p. 350
7) Plutarch, Artaxerxes 1.3
8) Photius, Epitome of Ctesias’ Persica 52
9) Strabo, Geography 7.5.6
10) Charnock, Richard Stephen (2019) Local Etymology; a Derivative Dictionary of Geographical Names
11) Calmet, A., Taylor, C. (Charles) (1847) Calmet’s Dictionary of the Holy Bible. 9th ed.
12) Skeat, Walter W. (1888) An etymological dictionary of the English language p. 178
13) Wyld, Henry Cecil (1946) The Universal Dictionary Of The English Language p. 334
14) Menahot 99b
15) Maimonides, Mishnah Torah, Tamid 5.4