The Woman Veiled in Scripture

 A mysterious woman speaks from the pages of history, culture, and sacred script. She gazes out through shadows from behind a veil of obscurity. Glimpses of her are everywhere, yet…

…no one knows who she is. 

People have heard of her notable counterpart, but few have realized that, like a pair of waterfowl, behind the glorious color and song of Jesus’ life is a camouflaged female. Pop culture artists and musicians are often telling their story, unaware. Glimpses of the woman can be seen in everything from Cinderella to the Mona Lisa, smirking about her well-kept secret.

The woman veiled in scripture is Eve, Rebecca, and the Shulamite. Different scriptural depictions tell the story of a divine being who, like Jesus, becomes human. As he was Adam’s antitype at the start of the Christian age (1 Corinthians 15:45-49), she is Eve’s toward its end.

In the chapters to follow, we’ll see how this perspective decodes scripture passages for which little explanation has been found, and how it matches the Bible’s message from beginning to end. But because it requires background and understanding several lines of evidence, I encourage the skeptical to read these chapters thoughtfully.

As to who the woman might be, it’s not the purpose of this book to speculate, but merely to present the evidence for her existence and to share information about what her likeness may be. Great caution is advised in considering this matter regarding any individual person, since seeming associations could be coincidental and/or erroneous. 

Fourteen years of dedicated personal study have led to the conclusions in this book. Although new, the ideas presented here are not fringe. Compelling evidence from Genesis to Revelation affirms them in everything from the name of God to the desert tabernacle, placing this viewpoint at the center of biblical truth.

Prophetic indicators point to our times for her incarnation as part of an unfolding mystery hidden from the beginning of time (Genesis 1:27, Revelation 10:7). As God has acted throughout history, he reveals things little by little. Even Jesus’ coming wasn’t understood before his time. Unfolding truths prevent complacency and reward the earnest seeker like hidden gems.

In referring to “the Bible,” “scripture,” or “the scriptures” throughout this book, I’m speaking of the 66 canonical books that have been confirmed to be accurate and inspired. This includes Old Testament books Jesus spoke of, and New Testament books written by those who knew him or lived soon after his earthly life.

Understanding truth comes through a methodical and prayerful approach to scripture study. Several principles form the basis of interpretation in this book. Each one enriches scripture study and prevents inaccurate conclusions. They involve allowing the Bible to interpret itself, confirming concepts with multiple verses, verifying texts with the original language, and recognizing that prophecies may have more than one fulfillment.

Another principle we’ll often refer to is the positive-negative principle. The idea is based on film photography, which contains both a negative and a positive picture in the same image. Metaphorical examples often contain both negative and positive symbolism as well, like how lions depict either Christ or Satan.

Perhaps the most important study concept is the Jesus principle. Understanding stories often symbolize him is the key that unlocks scripture. As he explained in John 5:39, “These are they which bear witness of me,” and in Luke 24:27 where it says he interpreted things about himself beginning with Moses and the prophets.

We’ll also review examples outside of scripture that reflect the same concepts. God’s hand seems to have guided cultural and natural illustrations of Jesus and the woman that mirror scripture. For example, how a cardinal pair shows their role differences. The male’s red color represents his red robe, described in Revelation. The simpler plumage of the female depicts her less noticeable role.

Perhaps one of the clearest and most well-known cultural representations of them is found in the Pilgrim’s Progress allegories. In the second, Christiana follows in her husband’s footsteps through the pitfalls of earthly life. Through this, we see both their similarities and their differences. 

History has been said to be “his story,” how God became a man to save a dying world. But who would have guessed it’s her story too, a tale of romance and intrigue to rival the greatest ever told. The world needs the hope this story brings. The time is ripe for a message from the heart of God to remind that he hasn’t forgotten us and, just as he said:

I am with you always, even unto the end of the world. Matthew 28:20

Who is she?

It’s true, as widely accepted, that biblical references to Jesus’ bride represent God’s people. God often uses the metaphor of a marriage to convey the importance of spiritual commitment to him, as well as help us understand the depth of Jesus’ love for us.  But, as with many things in the Bible, God often uses symbolisms to show more than one concept, depending on what it applies to and what time in history you live in. 

Because he is the God of the living, not of the dead, his Word applies to different people in different times. Regarding the woman, there is evidence this was a mystery God intended to keep hidden until the moment of His choosing.

Two key stories shed light on how Jesus’ bride could be both God’s people, symbolically, and one woman, literally. The stories of both Esther and the Shulamite (Song of Solomon) involve a king with a large harem symbolizing Jesus and his people. In both cases, one woman from among them has a closer relationship to the king than the other women.

The symbolism of women is often used to represent God’s people in scripture. Jesus compared them to a group of wise and foolish virgins. In the story of Esther, it describes how she is given special favor by the one in charge from among the “many maidens” who were gathered in the king’s palace. Though she’s among the same harem, her relationship to the king is closer:

And the maiden pleased him, and she obtained kindness of him; and he speedily gave her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king’s house: and he preferred her and her maids unto the best place of the house of the women. Esther 2:9

The 200 years of worldwide peace under Persian rule is known as “Pax Persica,” in which diversity and freedom reigned. Interestingly, the story of orphan Esther becoming the Queen of Persia echoes themes of Melchizedek in Hebrews 7. Consider how well Hebrews 7:2-3, matches the Esther when you substitute the word “queen” for “king”: 

… (queen) of righteousness, and after that also (queen) of Salem, which is, (queen) of peace; without father, without mother…

She is depicted as the queen of peace again in Song of Solomon, since “Solomon” means “Salem,” that is “peace.” The name “Shulamite” is the feminine form of “Solomon.” Since a name in the Bible often indicates character or office, this helps identify her as his counterpart and the Queen of Peace. 1 Chronicles 22:9, speaks of this King of Peace:

Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days. 1 Chronicles 22:9

Song of Solomon chapter 6 verses 8 and 9, appears to directly address how the king’s wife could symbolize both a group of people and one individual woman:

There are threescore queens, and fourscore concubines, and virgins without number. 9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her. Song of Solomon 6:8-9

The Hebrew word for “one” here is “echad,” literally “one.” Here he’s saying that even though there are many women among those he considers his bride, the special one of whom he’s writing the love poem is emphatically “but one” woman.

Some have suggested the Holy Spirit may be Jesus’ bride. Thus, it’s notable how he emphasizes her physical birth here, indicating she is born of a woman as he was (Galatians 4:4). The Song of Solomon, although an allegory, describes a marriage between Jesus and his bride.

After describing her as “one,” the mysterious question, “Who is she…?” is immediately raised, after which it launches into a description comparing her to heavenly bodies that could best fit someone who, like himself, is part divine:

(She) …looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners. Song of Solomon 6:10

These words point to the mysterious woman of Revelation 12:1, with its closely matching description:

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.

A similar question word, seeming intended to perk curiosity, precedes both the descriptions: “who is she” and “a great wonder,” as if asking mankind to ponder the mystery of what this passage means.

Further confirmation of the Shulamite’s identity as a divine being who later becomes incarnate is the mysterious depiction of the elderly King David’s nurse, the “Shunammite,” in 1 Kings 1. According to Wikipedia, “many scholars consider Shulamite to be synonymous with Shunammite,” meaning “person from Shunem.” In this story, we find a depiction of the Shunammite woman being “in the bosom of (God) the Father,” as it says of Jesus in John 1:18:

Now King David was old and stricken in years; and they covered him with clothes, but he gat no heat. 2 Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat. 3 So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king. 4 And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not. 1 Kings 1:1-4

For those unfamiliar with King James English, how it says “the king knew her not” means they didn’t have a sexual relationship. Here, the elderly David depicts God the Father. The woman, whose name is associated with the Shulamite, is depicted as having been in the bosom of the Father, matching the picture John 1:18 gives of Jesus when it says:

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. John 1:18

Of course, for there to be an only begotten daughter would still allow Jesus to be the only begotten son. And males throughout biblical history have often represented their wives and families. Verses that count only men, such as in numbering a crowd, don’t exclude the possibility that women were present. The same is true of prophecy. Prophecies of Jesus may quietly include the woman and refer to them both. 

The name signifying “Peace,” also matches the heavenly “city of peace,” the New Jerusalem, which symbolizes Jesus’ bride in Revelation 21:9. These connections link the city to an actual woman, while preserving the idea that his bride is made up of many people.

Come hither, I will shew thee the bride, the Lamb’s wife.  And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem...  Revelation 21:9-10

Galatians 4 gives further personification to the heavenly Jerusalem as the likeness of a divine mother. It says in 4:26 that the heavenly Jerusalem is “the mother of us all.” But the prophetic description immediately following seems to hint at details of her life as an earthly woman who will appear to be without husband or children while on Earth:

But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she which hath an husband. Galatians 4:26, 27

Galatians 4:26 also points to Eve as representing the woman, who Adam called “the mother of all the living (Genesis 3:20).” If not the woman, it doesn’t make as much sense as to what verse 27 is referring to, since the heavenly Jerusalem isn’t comparable to a desolate woman without husband or children.

Similarly, just a few verses prior we seem to hear echoes of her voice through Paul’s words when he says, “My little children, of whom I travail in birth again until Christ be formed in you,” Galatians 4:19, and it speaks of desiring to be present with them. This seems like the woman’s voice prophetically crying out through him, expressing her concern and sorrow to humanity, telling of how she wishes to be here in person and is looking forward to being present with humanity.

What did Jesus say?

You might be wondering whether Jesus himself said anything that would match this viewpoint. Wouldn’t Jesus have said something about the woman to prepare the world to receive her if this were true? In fact, several things he said provide clues that referred to the woman in his teachings. One of the most obvious examples is his frequent references to an upcoming cosmic wedding. We see this in his comparison of entering the kingdom of God to attending a marriage feast.

In Matthew 22:2, for example, he says, “The kingdom of heaven may be compared to a king who gave a wedding feast for his son.” In his story of the 10 virgins going out to meet the bridegroom (Matthew 25:1-18), he depicts his people in the role of wedding attendants, rather than as the bride. He does the same thing in his discussion of fasting in Mark 2:19-20 where he says, “Can the children of the bridechamber fast, while the bridegroom is with them?”

The NASB translation calls them “attendants,” and a footnote says “sons.” This gives a clear picture that the bride is someone else. He also portrayed those who will be saved as attendants wearing wedding garments, rather than as the bride. His mention of the original marriage as a pattern for all marriages, in Matthew 19:4-5, reflects elements of his marriage to the woman in how it symbolizes them as well. The description is given in the context of the Godhead, which is an integral part of the scriptural unveiling of his marriage to the woman (as we will explore further along).

In Luke 15, Jesus associates the work of seeking the lost first with a man and then a woman. The man would be himself, the good shepherd, so the woman could be his counterpart. The description also holds clues about their role differences in the messianic work, which we will consider in a later chapter:

And he spake this parable unto them, saying, 4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5 And when he hath found it, he layeth it on his shoulders, rejoicing. 6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. 8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. 10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. Luke 15:3-10

One of his statements that has never been well understood only makes sense when you look at it from this viewpoint. Where Jesus says, “the Lord said unto my Lord,” he promotes the idea of two phases of the Messianic ministry:

While the Pharisees were gathered together, Jesus asked them, 42 “What do you think about the Messiah? Whose son is he?” “The son of David,” they replied. 43 He said to them, “How is it then that David, speaking by the Spirit, calls him ‘Lord’? For he says, 44 ‘The Lord said to my Lord: ‘Sit at my right hand until I put your enemies under your feet.’ 45 If then David calls him ‘Lord,’ how can he be his son?” 46 No one could say a word in reply, and from that day on no one dared to ask him any more questions. Matthew 22:41-46

This passage demonstrates the Jews’ confusion over not expecting the Messiah to be the son of God. They anticipated only a son of David who would rule in military style. They hadn’t comprehended that he was divine and existed in David’s time. But the passage also reveals a comprehensive understanding of the future that would include two messianic phases, since the passage seems to depict one Lord talking to the other. 

Jesus repeated the two Lords idea again when speaking of the Judgment in Matthew 7:21-22, saying, “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?”  

In his words in John 14:16-18, he spoke of sending a maternal figure after he went back to Heaven. Although the Comforter represented the Holy Spirit, the word “another” suggests he meant someone other than the Spirit who was to come at Pentecost. Consider how the following passage could be the feminine match to his words, indicating that if you’ve seen him, you’ve seen the Father:

And I will pray to the Father, and he will give you another Comforter, that he may be with you forever, 17 even the Spirit of truth: whom the world cannot receive; for it doesn’t behold him and doesn’t know him as you know him. For he abides with you and will be in you. 18 I will not leave you orphans; I come unto you. John 14:16-18 ASV with revisions.

There’s another passage difficult to understand unless you see it from this perspective. In Matthew 11:18-19 he says, “For John came neither eating nor drinking, and they say, He hath a devil. 19 The Son of man came eating and drinking, and they say, behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.”

Some things in these verses don’t seem to make sense until you understand that he could be referring to himself and the woman. In that sense, his reference to John could be interpreted as describing himself. This fits how most Bible characters represent him, and how the name “John” can be spelled “Jon” to form his initials, “Jesus of Nazareth.” So, when he says, “the son of man” and then calls her a woman, it could obviously indicate “the daughter of man” since, as mentioned, women throughout history have been included under the “he” pronoun.

Scripture doesn’t record John the Baptist being accused of having a devil. This was said of Jesus himself, such as in John 10:20: “And many of them said, He hath a devil, and is mad; why hear ye him?” So, he may have been referring to himself as “JON” in Matthew 11:18, and to the woman in verse 19, after which he speaks of her as a mother with children.

This manner of speaking is consistent with how Jesus’ words often had double meaning that could be prophetic, such as when he said, “Destroy this temple, and in three days I will raise it up” John 2:19, referring to his body. Another clue that he’s talking about a woman is how he calls her “wisdom” here, which connects to how Proverbs 1 and 8 depict “wisdom” as a woman. This connection further associates the woman and the Holy Spirit.

Reading it again with this in mind, you can see the picture more clearly: “For JON (Jesus of Nazareth) came neither eating nor drinking, and they say, He hath a devil. 19 The daughter of man came eating and drinking, and they say, behold a [wo]man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children,” Matthew 11:18-19.

This passage also confirms key differences in their ministry roles, as we will consider in another chapter. Scripture symbols of wine should be considered with the interpretation as well, since Jesus often emphasized his words were about spiritual matters rather than physical (John 6:63).

This passage reveals that in seeking to befriend a lost world, she’ll be willing to imbibe some elements not traditionally seen as acceptable among those committed to following God. But his statement that she would be charged as doing so from wrong motives implies that her motives are pure, which he indicates will be justified in how it bears fruit in the conversion of souls.

This thought matches Titus 1:15, “to the pure all things are pure.” Everything depends on motive. Making excuses to enjoy the pleasures of the world is entirely different than doing all things from love.

This is because he is the God of the living, not of the dead. His Word is specifically applicable to different people in different generations. Regarding the woman we are considering, there is evidence that this was a mystery God intended to keep hidden until the moment of His choosing.

Jesus’ words in Revelation 22:16 seem to speak of her as well. Just before his comment, “the Spirit and the bride say come,” which depicts two divine female entities, he says: “I Jesus have sent mine angel to testify unto you these things…” Revelation 22:16. This connects “his angel” with the bride theme.

The messianic prophecy of Isaiah 42 seems to depict the Messiah as both male and female, like a father and mother couple, after describing details of the Messiah’s life. The well-known chapter starts with, “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.” It continues describing details of the Messiah, and verses 13 and 14 say: 13 “The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. 14 I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman…”

Here is portrayed an image of the Messiah coming first as a mighty man (Jesus), and then as a woman travailing in birth, as Revelation 12 also depicts her. Verse 14 reflects the idea that a long period will pass between their two appearances.

Jesus’ words about one sewing and another reaping, in John 4, although applicable to gospel workers in general, also apply in the greater sense to the two Messiahs, one that would come at the beginning of the Christian age and one toward the end of it. This also hints at one of the important tasks of the woman’s role, in helping to bring in the final harvest of souls.

And herin is that saying true, One seweth, and another reapeth. John 4:37 

Other New Testament Examples

We’ve talked about how most of the Old Testament characters represent Jesus and give us glimpses of what he was like and what he did. But several of the New Testament characters are like that, too. In some cases, in both the Old and New Testaments, it’s a man who is represented in the role of Jesus’ bride. That’s probably for logistical and cultural reasons, since women in those times weren’t often the focus of stories depicting different roles she might take. 

In Paul’s shipwreck story, when they leave the island to return to home port (symbolizing leaving this world to go to Heaven), they leave in a ship labeled with a sign of Zeus’s twin sons (Acts 28:11). This signifies that the way to return to Heaven is prepared by two entities and reflects an oft-repeated twins theme. As it says in Ecclesiastes:

Two are better than one, because they have a good reward for their labor. Ecclesiastes 4:9 ASV with revisions

The story of Paul and Barnabas in Acts 14:8-18 is one that portrays their story as well. When you look at the story as an allegory of Jesus and the woman, you see that it gives us many key insights into the nature of their ministry on Earth and what it is like.

The allegory begins by referencing the miraculous healings that Jesus performed, following how people on Earth begin to recognize that God has come down to Earth in the form of the Messiah, but they become overexcited and try to put Jesus on the earthly throne, which he was always trying to resist.

In this passage, you see them try to explain that the human nature they have taken on is the same as that of other people and see them deeply distressed by all the idolatry in society. They are trying to lift people’s vision higher to behold God above instead of worshipping mortal man.  The statement in verse 17 that God has not left himself without a witness to all nations symbolically connects these two with the two witnesses of Revelation 11. The story goes on to describe how the people treated them like the two witnesses of Revelation 11 were treated. We will study further into this in later chapters.

Hebrews chapter 1 contains some interesting commentary about this as well. First, it speaks of the Son of God through whom he made the world being brought into the world, comments on him, and then it says in verse 6 when he “again” brings the firstborn into the world. In comparison with what other verses are teaching, we must conclude that it’s more than coincidence that the word choice of “again” was used in direct reference to God becoming human (being brought into the world).  It suggests this occurs twice. The firstborn (Son of God) was brought into the world, then “again” (after that), the firstborn (Daughter of God) was to be brought into the world.

The Divine Pattern

Christ’s marriage brings divinity close to humanity in a way we can understand it, setting an example for human families. As the Word became flesh and dwelt among us through both Jesus and the woman, we see how masculine and feminine characteristics have their base and very definition in the character of God. As we study the marriage of Jesus and the woman throughout scripture and natural revelation, coming increasingly in tune with God’s spirit, we will start to reflect the principles we behold. Thus, the image of God will begin to be restored in us.

Christ’s love for humanity, that he would condescend from perfect paradise to live in human flesh in a world full of strife, is the message of this book. Not only that God loves humanity in general, but that he loves everyone as if there were no other soul on Earth. This knowledge of God’s love has the potential to change the world. Jesus’ love, which is gentle, patient, firm, strong, and emotionally healthy, is freely extended to all.

It is to this world that God has come. To a world defaced by evil and inhabited by demons; a world overwhelmed by tumults and terror; a world lost without hope of eternal life; a world on the brink of ultimate desolation. God left the unlimited riches and glory of Heaven to visit mankind, first in the form of a man, and now in the form of a woman… to identify with us, share our struggles, sympathize with us and walk with us in daily life. 

And why would he do that? To give hope to the hopeless and to restore God’s image in mankind is his purpose. Love is what the story of God becoming human is all about. So how very fitting, then, to discover in more ways than one that it is, indeed…

…a love story.

~

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. John 3:16-17

Lightning splits the sky and thunder rolls through the arid landscape as dark clouds boil over boulder-strewn mountains. The sun radiating through fast-falling drops at the end of the valley produces a double rainbow, one bright, one faint. The inner bow makes sunlight touch the earth in an encircled prism. The outer bow captures darkness in a mysterious veil that contrasts with the inner disk. 

Like an ice-skating pair, their strengths and weaknesses enhance each other’s beauty. Their vibrant beauty dances for the world to see their simple display of the promise, the sign of the covenant between Earth and Heaven, God and man (Genesis 9:12), which represents God’s coming Messiah. And here we can visibly see how the promise is a two-for-one package deal. 

The role differences between the two individuals are visibly confirmed through the rainbow as well, displaying how the qualities of Jesus and the woman attract and complement each other through their opposing characteristics. In the base rainbow we see the masculine Jesus standing with legs astride on the earth like that mighty angel who put one foot on the sea and one on the land (10:1-2). We also see in the base rainbow how Jesus floods the world with a circle of spiritual light and truth.

The top rainbow’s ethereal shroud hangs like a stage curtain, showcasing his brightness. As her base, he throws her up into an arched pose. Here we can also see how she takes a motherly role toward him, even as his wife (Genesis 24:67, Revelation 12:5), hovering over to protect and minister to him. She seems to worry about him, and rightly so, since life expectancy is typically shorter for men than women.  

Her “top color” is purple while his is red. As the sun is hotter than the moon, men seem to produce more body heat while women tend to be cooler and get chilled more easily. In pictures, men’s faces sometimes tend to have a reddish tint related to the higher amount of red blood cells.  Perhaps this is what is referred to by the fact that the name of the first man, Adam, means “red,” and he is the second Adam. 

The two wear Joseph’s coat of many colors as the promised ones. Psalm 45:14 reflects the rainbow theme in speaking of the Messiah’s bride when it says, “She shall be brought to the King in robes of many colors,” NKJV. Perhaps it’s no coincidence that stories such as this in Genesis 37:3 and Revelation 10 connect with visual similarity to the rainbow. And the rainbow surrounds God’s sapphire throne, from which they came:

As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. Ezekiel 1:28

When appearing on the earth, this symbol declares, “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever,” Revelation 11:15. And to the listening ear it says, “All power is given unto me in heaven and in earth.19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,” Matthew 28:18-19.

Of the rainbow, God said, “This is the token of the covenantwhich I make between me and you and every living creature that is with you, for perpetual generations.” Genesis 9:12. It’s only fitting, then, that the rainbow also represents the messengers of the covenant.

Across the sands from our rainbow-touched desert scene lies a shadowy tabernacle. Inside it, two golden angels peer down at the Ark of the Covenant (Exodus 25). They stand as witnesses, silently guarding the secret of the ages until the appointed time for its revelation. The tabernacle above their heads is covered with…

…skins.

The Incarnation

Two are better than one; because they have a good reward for their labour. Ecclesiastes 4:9

The use of skin coverings in these biblical representations is often symbolic of the incarnation and how God would become human to live life on Earth, putting skin on like a covering. The word “carne” means meat, or flesh in Latin, which forms the basis for the word “incarnate.” So, in speaking of Jesus’ life, the word “incarnate” means that God (who was spirit) became flesh when he was born on Earth as a human baby.

Letting the Bible interpret itself, we see that the human body is compared to a tent or tabernacle, such as in 2 Peter 1:13 or 2 Corinthians 5:4. Even more specifically, John 1:14 refers to the desert temple through the language symbolism employed when it says, “And the Word was made flesh, and dwelt among us.”

The word for “dwelt” here, according to Strong’s Concordance, is transliterated skénoó (phonetic: skay-no’-o), which kind of even sounds like the word “skin” and means “to have one’s tent, to dwell” or “dwell as in a tent, encamp.” It also references the word “tabernacle,” as it is translated in some versions. A simplified way the Bible symbolizes this concept is with animal skins or leather, such as in how 2 Peter 1:13 or 2 Corinthians 5:4 portray the human body as a tent or tabernacle.

John 1:14 refers to the desert tabernacle when it says, “And the Word was made flesh, and dwelt among us.” The word “dwelt,” here, is Strong’s #4637, “skénoó” which sounds like “skin” and implies a tent or tabernacle. Besides the desert tabernacle, several key biblical examples of “skins” also represent the incarnation, most of which point to two individuals.

In Genesis, we find a picture of the incarnation in the story of Adam and Eve. Like many stories throughout the Bible and history, theirs was a living parable about Jesus and the woman. That Adam symbolizes Jesus is confirmed in New Testament verses that speak of Jesus as the second Adam (1 Corinthians 15:45-49).

When you think of it this way, you first notice how the description of Adam’s formation in Genesis 2:7 represents the incarnation of Jesus. Consider how it reads: “Then the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.” This is what Jesus did when he descended from Heaven to take on human flesh.

Considering it from this angle, the description of the formation of his wife in verses 18 and 22 also takes on new significance: “The LORD God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’” Other versions say a helper “like unto himself” or “like him.” The chapter also describes how a body of flesh was made for her, too. She is “like unto him” in that she was previously a divine being who becomes incarnate. It may also indicate a level of character development matching his, as described in other scriptures. 

The garden seems to represent God’s kingdom, and the day of their creation the Christian age. This, in comparison with other prophecies, reveals how Jesus became incarnate at the beginning of the Christian age and that the woman does so toward the end of the Christian age, before his second coming in the clouds.

For Adam was first formed, then Eve. 1 Timothy 2:13

Adam’s naming the animals represents Jesus’ work of judgment prior to his return since names and comparisons with animals often symbolize character judgment in scripture. Verse 25 speaks them being naked, but we can assume they may have had garments of light like angels and those who are described as wearing white garments in Heaven. The verse also seems to be a reference to marital intimacy, both for the first and second Adam and Eve. 

Chapter 3 makes it even clearer that the incarnation is represented through their story when it says in verse 21 that God clothed them in garments of skin. By entering Mary’s womb and taking the form of a baby, Jesus “wore” human flesh. In the next verse it goes on to say, “man has now become like one of us,” reflecting how the incarnation of Christ lifts humanity up to the level of God through the redemption he offers. But verses 5 and 22 also seem to depict an “eye-opening” experience in which they realize who they really are at some point in their incarnate lives.

The chapter also describes the curse this couple must live under. Humans throughout the ages have felt that it was harsh, but when you read it from the angle of Adam symbolizing Jesus, you see that he pronounced it against Jesus himself, who bore the curse for humanity. This shows a sympathetic side of God in that, as our substitute, he is willing to live and die under the curse on man’s behalf. 

Christ redeemed us from the curse of the law by becoming a curse for us. Galatians 3:13.  

As the man and woman were banished from their own paradise in Genesis 3:23 and 24, Jesus and the woman left Heaven to come live on Earth. But from this viewpoint, to better understand what they are doing, perhaps we could revisit the story from a hypothetical standpoint. Consider the primeval couple taking on human nature on a quest to save the world. Imagine how divine beings open their sleepy eyes to find themselves in physical bodies in a world gone mad where dinosaurs roam in the mist and moans of angst float on the wind. For them, their paradise is lost, and there’s a price on their heads.

They must struggle through thick, unchartered jungles of superstition and murky swamps of jealousy and ignorance to find the key that will unlock the gates of paradise for the human family once more. Their task is further complicated by the fact that they no longer have divine powers to rely on, but only human strength and their faith in God. And they must find each other, though the time and distance span between them, despite having no memory of having known each other.

The incarnation is about God putting skin on and coming to walk a mile in our moccasins, pitching his teepee in our camp. God walked off the pages of the Bible and into our lives. He couldn’t just tell us what he meant, since words which are so easily misunderstood. He needed to come live it out in front of us to demonstrate what the words meant and to show us how much he loves us.

Yet even here we see a cultural revelation of Jesus and the woman. The common analogy of needing to walk a mile in someone’s moccasins before you judge them is another symbol of the incarnation of Jesus and the woman in how both feet are covered with skins. They are the first and second legs of the messianic mission, through which we see the footsteps of YHWH on the earth.

And did you ever notice how Bibles are often bound in leather or its likeness? This common sight is yet another symbol of the incarnation and how the Word of God became flesh when Jesus put skin on and became a human being to live among us. The “Word,” in John 1:14 is “Logos.” Like how in Genesis God said, “Let there be light,” and it was so, his word is so powerful that it is the very essence of his being, so he is called the “Word.” Love is the very essence of his being, and it’s with love that he calls all things forth to life when he speaks. 

And, once again, as with all the other “skins” examples, we find a “double” male and female likeness here with a larger part of the book coming first (the Old Testament), and a thinner, more delicate part of the book coming later (the New Testament). This seems to correlate to how the Messiah’s ministry to Earth would occur in two phases, and that Jesus and the woman would come during different times in history, rather than at the same time.  

This symbolism may be alluded to in Hebrews 9:16 when it says, “where there is a testament is, there must of necessity be the death of him that made it.” This wording depicts Jesus coming at the end of the Old Testament time-period to ratify the document. The word “testament” here is translated “covenant” in some versions. Jesus’ life and death fulfilled the Old Covenant in how it demanded perfect compliance to the law and required sacrifice. His purpose was to accomplish justification for lost humanity.

God’s covenant is symbolized as “old” and “new” as well, with slightly different characteristics, matching the successive twins theme (Jeremiah 31:31-33). The two tablets of the covenant reflect this likeness as well (Hebrews 9:4). The new covenant must also be ratified, in the sense of verifying that its purpose is accomplished, which is this theme of the woman’s incarnate life.

She is to come toward the end of the New Testament time-period to fulfill the new covenant as Jesus did the old. Together with other members of Jesus’ bride, she will do this by allowing God to write his laws upon the heart through complete transformation of character (sanctification). Once this purpose is accomplished, the harvest will be ripe so Jesus can return to take his people home to Heaven (Matthew 13:30).

Fallen Nature

Another example of skins depicting the incarnation is seen in the story of Jacob and Esau. The skins covering Jacob came from “two choice young goats,” and they were put on Jacob’s two arms. As this demonstrates, as well as other examples we will look at, most any time the incarnation theme involving the use of skin coverings comes up in the Bible, it has to do with two individuals who incarnate as humans after a history of being divine. The symbolism of Jacob’s arms also connects to the Messiah (Isaiah 53).

Some religions teach that many divine beings incarnate into human beings on earth, or that we were all previously divine beings before we became human. There is no credible resource for such ideas, and the Bible clearly does not support any such idea.

Some people may have reservations about the idea of God being seen as a male and female pair because pagan cultures have also represented their gods this way. It is right to be careful not to receive every wind of doctrine, but when scripture itself firmly affirms it through careful and unbiased research methods, we know it can be accepted. 

We should also consider that if Satan, who originally lived in Heaven and knows about the true nature of God, depicts deities the world over as male and female, it doesn’t necessarily mean that God isn’t also male and female, especially if the Bible confirms the picture. Almost all of Satan’s work is done in the form of a counterfeit of something that is true on some level.

This story also answers the question about the nature of Jesus’ incarnation. Many have debated whether he was like Adam before the fall or like Adam after the fall. But here he is depicted taking on the flesh and garments of someone who was known to be sinful. Esau was the “irreverent” person who “despised” his birthright blessing (Hebrews 12:16-17). Jacob’s dressing up like him represents Jesus taking on the fallen human nature.

How Jacob tricks his father to get Esau’s blessing (Genesis 25:21-34), from a messianic viewpoint, reveals the significance of the incarnation. Jacob putting “skins” on himself and dressing in Esau’s clothes to stand before their father symbolizes how Jesus took on human flesh to stand before God the Father in the place of those who have lost their right to eternal life. This perspective changes the whole meaning of the story by depicting Jesus as seeking to obtain the blessing for Esau rather than to steal it from him. His aim was to regain what he had lost, to secure his right to eternal life.

Esau represents Adam through name connections. Esau gained his nickname, “Edom,” meaning “red,” by selling his birthright for the red porridge (Genesis 25:30). The name is phonetically similar to “Adam,” which also means “red.” And Genesis 25:25 describes Esau as having been red at birth. The red connection symbolizes how we were made from earth or clay and reflects human skin tones. 

How Esau sold his birthright for a bowl of porridge represents how Adam lost his right to act as high priest of the human family by eating the forbidden fruit, which threw the entire human family under the curse. No matter what he did after that, whether tears or repentance, he couldn’t get it back. He had disconnected from God as the source of life, causing a death spiral from which he couldn’t recover. His nature changed so that he needed a Savior to regain eternal life.

The same is true for everyone. We were created to live eternally, but all have broken God’s law of love at some point (Romans 3:23). Jesus took on human flesh and wore the garments of common men as well as spiritual and emotional “garments” of those living under the curse. Despite that disadvantage, he lived a perfect life even under the most excruciating circumstances.

His perfection was a triumph for all humanity because he earned the right to represent us to the Father in the judgment. What he bought back for us he freely gives us through his high priestly ministry in Heaven. What a picture of his love for us, showing how he is truly our “elder brother” who helped us when we couldn’t help ourselves. By recognizing and appreciating this deep love, we become enlivened and transformed into his image. His love, more than any miracle, is the kiss that awakens the sleeping princess and the kingdom that’s been under the mesmerizing spell of evil.

Jesus is worthy to be our judge because he has walked a mile in our moccasins. He loved us unto death and prayed for those who crucified him, saying, “Father, forgive them.” If there’s anyone you want to be your judge, it’s him. Just don’t expect a fair trial because if things were fair, everyone would be condemned. It’s in undeserved grace and mercy that he offers us eternal life by the transforming power of his love.  

Love is the essence of his being (1 John 4:16). It is with love that he calls all things forth to life when he speaks. When it says the Word became flesh and dwelt among us, it’s as if the word “Love” was born as a baby. He couldn’t just tell us what he meant in words that are easily misunderstood; he needed to come live it in front of us to show us how much he loves us.

The Word became flesh and dwelt among us… full of grace and truth. John 1:14 ASV with revisions

And they said to the woman, “Now we believe, not because of thy speaking: for we have heard for ourselves…” John 4:42 ASV with revisions

Michael and Gabriel

The tabernacle example of the incarnation points to the fact that the ones who would put skins on would be two angels. And which two would they be? Well, almost certainly the only two ever mentioned by name in scripture: Michael and Gabriel. How can that be, you might say, since angels aren’t God? Well, these are not ordinary angels. The two angels on the ark are “ark” angels, as in “the Angel(s) of the Lord.” 

It is hard to miss how close the term “ark angels” is to “archangels.” Though the Bible only designates Michael as being the archangel, we find that the ministry and messages of Gabriel and Michael is often similar in nature, and they seem to be working together in verses such as Daniel 10:21 and in how they appear alternatively to reveal God’s will throughout biblical history. They both have played significant roles throughout the history of salvation’s story. And if they are a married couple, as we are finding out, it would be consistent with God’s designation of the husband as family leader for Michael to carry the office and title of “archangel” for them both, with her role falling under his name, like how a church pastor’s and his wife do their work together. 

We know that Michael the archangel incarnated as Jesus for several reasons. For one thing, he is called “Your Prince,” in Daniel 10:21. “There is no one who stands firmly with me against these forces except Michael, your prince.” And in letting the Bible interpret itself, we know our Prince is Jesus, as in Isaiah 9:6 it says, “For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” 

Merriam-Webster gives definitions of “prince” as a monarch, king, the ruler of a principality or state, a male member of a royal family. It wouldn’t be possible for a mere angel to be “our prince.” Having never been born a human and not being a member of the Godhead, a created angel could not be a governor, prince, or king of humans. It must be one from among men to be “our prince,” as well as the Son of God. The prince of humanity, the greatest man who ever lived and who was God’s own Son, is Jesus.

If there were any question about the matter, in Daniel 12:1 he is called “the great prince.” “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise.” Arise is also translated by many versions as “stand up.” This picture matches what the Bible tells us Jesus is doing. Romans 14:10 and 2 Corinthians 5:10 speak of the judgment seat of Christ, and Jesus himself spoke of the judgment work in John chapter 5:22-30.

The only one worthy to be our judge is Jesus, “the Son of man.” He loved us unto death and beyond and prayed for those who crucified him, “Father, forgive them, for they know not what they do.” If there’s anyone you want to be your judge, this is the man. Just don’t expect a fair trial because there’s nothing fair about what he’s giving us. If it were, all would be lost. But in grace and mercy, he gives everyone a chance for eternal life if we are willing to take it, along with his transforming power to begin traveling a better road.

Currently, Jesus is seated at the right hand of God in the heavenly temple; Luke 22:69 “Hereafter shall the Son of man sit on the right hand of the power of God,” Hebrews 8:1 “…We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” When Jesus finishes his work of judgment he will stand up, after which the time of trouble will begin (Daniel 12:1).

The term “Angel of the Lord” also sheds light on how Michael and Gabriel could be angels and yet also God. It’s synonymous with God himself, the Logos/Word. The Angel of the Lord identified himself as God at the burning bush in Exodus 3, where he says, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob,” and later says “I AM who I AM.”

The Angel of the Lord is also identified as “the LORD…God who sees” in Genesis 16:10-13, and speaks as God in Judges 2:1-2, saying, “I brought you up out of Egypt… I will never break my covenant with you.” The “Angel of the Lord” forgives sins, which only God can do, in Zechariah 3:4, saying, “I have taken your iniquity away from you,” and says he will do things which only God can do in Genesis 16:10 “Moreover, the angel of the LORD said to her, ‘I will greatly multiply your descendants so that they will be too many to count.’” In several places, a being who appears very similar to the Angel of the Lord accepts worship.

With these things in mind, it’s of note that Gabriel is also given the title “Angel of the Lord” in Luke 1:11 and 19. This, among other signs, indicates that Gabriel is a member of the Godhead. Daniel’s unrebuked worship when Gabriel visits him in chapters 8 and 10 further confirms that Gabriel is more than a created angel. It says in chapter 8 that he fell on his face and was “in a deep sleep on my face toward the ground,” and the same experience was repeated in chapter 10. Since angels are merely created beings, they cannot accept worship.

The dialogue in chapter 10 makes it clear that Michael, whom we understand to be Jesus, was not there. He is speaking to the one he saw, calling him “my Lord,” and mentioning how he felt about seeing him. But the person he talks to says that Michael was not there.

Though the being who came to Daniel in chapter 10 isn’t identified by name, it’s understood to be Gabriel since there are so many similarities in purpose and likeness to Gabriel’s other visits. Gabriel was the one commissioned in chapter 8 (verse 16) to visit Daniel and give him understanding. This is the same purpose for the visit of chapter 10, where it says in verse 14, “Now I have come to give you an understanding...”  The message and the messenger are virtually the same in chapter 8 and 10:

Behold, I will make thee know what shall be in the last end of the indignation. Daniel 8:19

Now I am come to make thee understand what shall befall thy people in the latter days. Daniel 10:14

Daniel’s description of his feelings about Gabriel’s visit in chapter 10 gives further insight into the nature of what kind of being it was that visited him. Starting in Daniel 10:8 he says, “Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.” And in verse 17 he says “…as for me, straightway there remained no strength in me, neither is there breath left in me.” This response is similar to Isaiah’s response to seeing God in Isaiah 6:5.

Another factor confirming Gabriel’s divinity is the near-exact similarities between the descriptions of Michael/Jesus in Revelation 1 and Gabriel in Daniel 10. Revelation 1:12 says of Jesus: 

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 and in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:12-16

Daniel 10:5 says of Gabriel: 

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: 6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:5-6

When we compare Gabriel’s visit in Daniel 10 to Jesus’ visit with John in Revelation 10, we can see the descriptions are of two very similar beings. The books of Daniel and Revelation are companion books that outline prophecies for Earth’s end times. That Gabriel and Jesus (Michael) have a similar appearance in these books strongly links them together. Nevertheless, a key difference here is seen in their golden sashes. 

Of Jesus it says he was “girt about the paps.” The word for “paps,” here, is translated in the Strong’s Concordance as “breasts” or “chest.” Of Gabriel it says that the “loins” were girded. But, since it isn’t too likely that Daniel was seeing Gabriel’s underwear, the word for “loins” here likely means “waist,” as the concordance shows the Hebrew word translated in multiple places, and as other versions translate this verse. 

If Gabriel is a woman, it would make sense for the girdle/binder to be around her waist instead of on her chest. It would be easier for a man to be “gird about the chest” with a golden band as an external feature of clothing than for a woman to be. Think about images of Roman soldier costumes, for example, with the bronze chest piece. This type of thing would be too revealing for a woman, showing the shape of the breasts clearly, which doesn’t seem like something an angelic being would do.

Though Daniel didn’t mention noticing a female form at the time of Gabriel’s visit, this difference in clothing is an indicator of a possible gender difference between Michael and Gabriel. And it’s neat to think of them wearing matching garments, like a couple’s outfit. But we shouldn’t fail to notice how their golden girding also links them to the angels on the Ark of the Covenant.

Throughout art and history, Gabriel has been frequently depicted as female, while Michael is almost always depicted as male. Though this could be seen as coincidence, as we are considering throughout this book series, Providence seems to direct some cultural expressions to reflect eternal truths.

The Bible doesn’t indicate that Gabriel is female, but there are clues that it wasn’t God’s purpose to reveal the full mystery of Gabriel’s identity throughout until toward the end of time (as we will review further later regarding the mystery of Revelation 10). It’s also true that the Bible doesn’t assign gender designation to created angels, yet it does to members of the Godhead. Michael, who became Jesus, is male, and the “Father” is a designation of male gender. Discovering biblical evidence that Gabriel is both a member of the Godhead and the counterpart of Michael/Jesus, who becomes incarnate as he did, it makes sense that she would be female.

In Daniel 9:21, Gabriel is referred to as “the man Gabriel,” but this could be a reference to the human appearance of the angel visitor, intended to foreshadow the incarnation. The word “man” of Daniel 9:21 is translated “ish” from the original language, which can be translated as man in gender, or “any,” such as a person in general terms, in the same way we can use the word “man” or “he” to represent a human or person in general.

The word Gabriel is similar, coming from the words “geber” (man), and “El” (God).  The word “geber,” like “ish,” is used to indicate man, as in male or simply a person, according to Strong’s Exhaustive Concordance. And it’s interesting how closely this name matches Daniel’s description of the visitation he saw in chapter 10, where the angel morphed into the likeness of a human. Considered this way, the name seems to point forward to the incarnation by describing a human who is also God, just as the name means “man-God,” that is, “Geber (man)–El (God),” or…

…the human who is God. 

But geber also means “strong one” or “strength,” thus Gabriel can mean “God is my strength.” And geber is derived from the root word “gabar,” which means “prevail” or “to be strong, mighty.” It’s the word used in verses such as in Exodus 17:11 where it says, “And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.” As we will consider, the struggle to prevail or overcome is a key purpose for Gabriel’s incarnation, to live righteously in the flesh as Jesus did and overcome as he did.

The descriptions of the angel in Daniel 10 also reflect characteristics of the woman in Revelation 12:12: “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars,” and Song of Solomon 6:10, “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?”

There’s nothing in the passage of Daniel 10 indicating that more than one being could have spoken to him. The continued flow of dialogue shows it was the same person speaking to him throughout. Further, the being makes it clear that Michael, Jesus, was not there. The being whose appearance first overwhelmed Daniel is the one who then touched him to comfort him and tell him of having been sent in answer to his prayer. So, when Gabriel morphs into the form of a human, like one of the sons of man, it symbolizes her future incarnation.

Another passage that seems to foreshadow Gabriel’s incarnation is found in Revelation 19. It’s understood that the angel who gives revelations to John throughout Revelation is likely Gabriel, as it was in Daniel. Yet in chapter 19 the angel refuses to be worshipped. This is a change from Daniel 8 and 10, and the angel explains that the reason has to do with being a fellow servant of humanity:

I fell at his feet to worship him. And he said unto me, see thou do it not: I am thy fellow servant, and of thy brethren… Revelation 19:10

Since the angel previously accepted worship when visiting Daniel, but doesn’t when visiting John, the verse seems to point toward a time when Gabriel would incarnate, indicating she won’t accept worship while in human flesh. This is also an important identifying marker. Unlike false Christs and celebrities, she won’t accept worship and will seek to live an ordinary life as a fellow servant of humanity. 

Though most such individuals give lip service to humility, body language often betrays their willingness to accept worship. Subtle idolatry is the unspoken rule of society. Almost everyone with any kind of knowledge, skills, or accomplishments seeks undue admiration from their fellow humans. We spend our lives trying to impress each other instead of being amazed at our Creator God. But Gabriel won’t be like that, and neither was Jesus, which was why people “esteemed him not (Isaiah 53:3).”

This verse is also important in reference to Jesus’ calling them as lords in Matthew 7:21-22. Though it is her background, Revelation 19:10 makes it clear that she won’t accept any lordly status or titles while on Earth. Role differences with Jesus, as we’ll explore in later chapters, determine that she’ll experience life through the eyes of a true fellow servant who struggles with human weaknesses like everyone else.

As further confirmation that Revelation 19:10 points to Gabriel’s incarnation, the topic of Jesus’ bride was expounded on only two verses prior. As mentioned, the biblical bride symbolism applies to God’s people as well as to Gabriel incarnate. The description in verses 7 and 8 provides the backdrop for verse 10; “Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.”

The Divine Feminine

Then God said, “Let us make mankind in our image, in our likeness… So God created mankind in his own image, in the image of God he created them; male and female he created them.” Genesis 1:26-27

What does this mean? Through all the years since creation, this verse has concealed a mystery that no one could explain. When Revelation 10:7 speaks of a time when the mystery of God would be finished, it’s one of many clues that the full nature of God has been concealed and was to be revealed at a specific time. As with other prophecies, though, the verse has more than one application, as discussed in other books of this series.

According to scripture, two individuals from the Godhead are male (the Father and the Son). But few realize this implies there must also be females, since masculinity is defined in contrast to femininity. If you take a closer look at Genesis 1:26-27, in comparison with other biblical evidence, it becomes clear. The original word for “God” used is “Elohim,” the plural form of “El” (God), indicating more than one being. And it clearly states they are both male and female, in the same likeness as those who were created in their image (the human family).

Many verses suggest the existence of divine feminine entities. One such is found in Isaiah 66. Verses 12 and 13 say; “For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. 13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.”

These words connect with how Jesus described the Holy Spirit as the “comforter.” Genesis describes Jacob being “comforted” by his wife after the death of his mother, which further establishes the biblical association of the comforter with the feminine. Allowing the Bible to interpret itself, word connections like these may indicate that Jesus’ choice of the word “comforter” in describing the Holy Spirit indicates a female entity. Providing comfort and nourishment are key functions of motherhood, and Isaiah 66 depicts the Holy Spirit ministering to humanity in that role. 

The biblical word often used to describe the Spirit is “ruach.” Pronounced “roo’-akh,” meaning spirit, breath, or wind, it is a feminine noun. Although it’s sometimes used for masculine terms when given a masculine modifier, in most cases where it refers to the Holy Spirit, the modifiers indicate it’s feminine. In Aramaic, the language considered to have been spoken by Jesus, the word for Spirit is also feminine. Other Bible verses that depict a divine feminine Spirit include the following:

As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12 So the LORD alone did lead him, and there was no strange god with him. Deuteronomy 32:11 – 12

Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? Job 38:8

Hath the rain a father? or who hath begotten the drops of dew? 29 Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? Job 38:28-29

Keep me as the apple of the eye, hide me under the shadow of thy wings. Psalm 17:8

But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts. 10 I was cast upon thee from the womb: thou art my God from my mother’s belly. Psalm 22:9-10

How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. Psalm 36:7

…O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast. Psalm 57:1

Wisdom crieth aloud in the street; she uttereth her voice in the broad places. Proverbs 1:20

Doth not wisdom cry? and understanding put forth her voice? Proverbs 8:1

I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman. Isaiah 42:14

Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. Isaiah 49:15

I taught Ephraim also to go (walk), taking them by their arms; but they knew not that I healed them. Hosea 11:3

I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them. Hosea 13:8

Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. Matthew 13:33

O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Luke 13:34

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12

As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 3 If so be ye have tasted that the LORD is gracious. 1 Peter 2:2-3

Beloved, let us love one another: for love is of God; and everyone that loveth is born of God, and knoweth God. 1 John 4:7

YHWH is Four

The persons of the Father, Son, and Holy Spirit are clearly identified in scripture as separate members of the Godhead. So, it’s certainly not inaccurate or wrong to identify God as 3 persons. Yet we should note that the Bible never says the Godhead is only 3 persons. The idea of the Trinity has become popular in Christianity since it was the best most people knew about God. But scripture is revealing a clearer picture of God in our times, bringing out evidence of four divine beings in the Godhead:

                       The Father

                       The Holy Spirit (Mother)

                       The Son (Jesus/Michael) 

                       The Daughter (Gabriel)

We see the four-person Godhead, after whose likeness humans were made, in the four-person typical nuclear family: father, mother, son, and daughter. It can also be seen as two married couples, grandparents and the next generation of a son and daughter (in-law), with all their children and grandchildren as God’s people. The knowledge of God’s likeness to the nuclear family adds credibility to its enduring importance as the basic unit of society.

If you think about it, a four-person Godhead makes more sense than a three-person one. The number four is an extremely stable number, more so than three, and for this reason is recurring throughout nature. Consider the difference between a three-legged stool and a four-legged stool. The one with three legs will tip over much more easily than the one with four legs. The same is true of three-wheeled versus four-wheeled vehicles. For this reason, nearly all constructed objects are four-sided or four-wheeled, including buildings, cars, furniture, etc.

The earth itself is made up of four main areas: North, East, South, and West. The year is divided into four seasons: Spring, Summer, Fall and Winter, each having different characteristics. Early in the Genesis story is a description of waters in the Garden of Eden that were parted into four rivers. Fours can also be seen in the walls of the temple and corners of the altar.

The idea of a four-person Godhead has been embraced by some, but the viewpoint is incorrect in granting Mary, the mother of Jesus who was merely human, a place in the Godhead. Such an idea cannot be supported by the Bible and doesn’t match the picture Scripture gives us that “Elohim” is composed of married couples who created humanity in their image (Genesis 1:26-27). And, of course, Jesus cannot be married to his own human mother. 

There’s nothing in the Bible that says anything about Mary being resurrected or translated to Heaven yet, so she is still sleeping in the grave, awaiting the resurrection. The scriptures teach that she was an ordinary human who wasn’t particularly involved in Jesus’ ministry and didn’t even understand it very well. Together with his brothers, she even tried to stop it once. Though Jesus loved and respected her, she was not divine.

Four-person deities and male-female deities also appear throughout paganism. But because of Satan’s history of having lived in Heaven, he has knowledge of truths which he sometimes uses to create counterfeits. This kind of mixture of truth with error is deceptive because something in our hearts responds to the partial truth, so we more easily swallow the bad along with the good. Many people throughout history have received false gods in place of the God of Heaven who created the world. 

The picture emerging from scripture indicates that Gabriel is the fourth member of the Godhead, who becomes incarnate to live on Earth as Jesus did, though at the end of time. And this viewpoint is solidly based on scripture. One of its most basic confirmations is found in the Early Semitic ancient Hebrew pictograph for the word “Yahweh” called the “Tetragrammaton.” This is the name of God transliterated in four letters: YHWH, pronounced “Yahweh” or sometimes JHVH, pronounced “Jehovah.” 

The YHWH Tetragrammaton, four letters in modern Hebrew or English, testifies of a four-person Godhead. But the ancient Hebrew pictographs of it show an even clearer picture of what could be four beings, two of which are shown as visible human beings, and two of which we can only see their works, as represented by a hand or arm:

  Ancient Hebrew pictograph of the YHWH Tetragrammaton

HWHY

Modern English translation of the YHWH Tetragrammaton

(The word is written backwards in Hebrew)

Behold, I send my [angel] before thy face, which shall prepare thy way before thee. 3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. Mark 1:1-4

NAS Bible has a margin footnote for the word “messenger” in Malachi 3:1 showing it means “angel.” So, it essentially says Jesus will send his angel before he comes. Revelation 22:16 speaks of the same angel, whom Jesus calls “my angel,” the messenger of revelation (Gabriel). The passage in Malachi, which Mark’s passage quotes from, gives us more insight about this angel:

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.  Malachi 3:1

It’s of note that the word “angel” means messenger in both Hebrew and Greek. Not only that, but Gabriel is known as the messenger angel throughout scripture. Through studying the connecting verses in context with what Jesus says about it, as well as what the Bible teaches about the incarnation of Gabriel, we see how this passage is pointing forward not only to the coming of John the Baptist before Jesus’ first coming, to prepare the way for him to be received, but it is also to the incarnation of Gabriel prior to his second coming in glory. 

What Jesus himself said about Malachi 3, in Matthew 11, makes more sense if you read from the perspective that he is prophesying about her ministry in the future, while keeping in mind our understanding of the wilderness theme that is a key part of her life and knowing how those named “John” also represent her symbolically:

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11 Verily I say unto you, among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, which was for to come. 15 He that hath ears to hear, let him hear. Matthew 11:7-15

Here he is speaking of someone who is “more than a prophet,” and goes on to focus on him being born of a woman. It makes more sense to understand why Jesus emphasized that none who are born of women are greater than him if you realize he is referring to the incarnation of Gabriel. He also points out that this messenger comes in the spirit and power of Elijah to prepare the way before him. This applies to John the Baptist at his first coming and to Gabriel’s incarnate earthly ministry before his second coming. 

Again, the wilderness theme comes up, which connects with the woman, as shown in Revelation 12, and reflects Elijah’s wilderness experience. Each element he mentioned should be significant, though the prophecies don’t necessarily need to be fulfilled in the exact same way each time there is a dual prophecy to still match the words.

To consider Malachi 3:3 with “angel” as being the interpretation for “messenger,” as one who goes before, is also in keeping with other passages throughout the Bible where God speaks of sending his angel before his people. This is especially true in regard to bringing his people into the promised land. Exodus 23:20-21 says:

Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. 21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. Exodus 23:20-21

This is also mentioned in Exodus 14:19 and other places, and Genesis 24:7 speaks of the angel going before Abraham:

The LORD God of heaven, which took me from my father’s house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. Genesis 24:7

Not only does the angel go before Jesus to prepare the way for him, it goes before God’s people to protect them and bring them to the end of their journey, to accomplish his purposes for them. Heaven is our promised land, and God’s people are preparing spiritually to enter there at the end of the age. Now, more than ever, God will send his angel to lead the people into the eternal promised land.

But persecution will arise against her just as it did against John the Baptist because the spirit and power of Elijah will be no more welcome in our world today than it was centuries ago when the prophet wandered in the wilderness under threats to his life. But some verses indicate she will also be well-received by many, at least for a time, since Malachi 3:1 speaks of her as one in “whom ye delight.”

Just as Jesus was, she will also be the Word (YHWH) made flesh and dwelling among men. Therefore, she will live the principles of the Bible in human flesh, and through word and example demonstrate righteousness. That will be the whole-wheat version of the Bread of Life, not the white-bread, refined, easy-to-swallow interpretations of the Bible. But, as in the Bible and in Jesus’ life, the message of conviction is mixed with mercy and love, which her life will resound in echoes of Jesus’ likeness.  

The biblical reference to “my angel” confirms the love relationship between Michael and Gabriel. In Matthew 11:10 Jesus said of John, who represents Gabriel incarnate, “For this is he, of whom it is written, Behold, I send my (angel)before thy face, which shall prepare thy way before thee.” And then, one of the last things he says in Revelation 22:16 is about “mine angel,” after which he makes a comment about the bride in verse 17:

I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:16-17 

How the woman of Revelation 12 is depicted as being given two wings of a great eagle seems to indicate the woman described is his angel as well, another reference to Gabriel’s incarnation. Although she’s an ordinary woman, her being given the wings could symbolize being recognized by God as the incarnate Gabriel and coming to an awareness of who she is.

But in speaking of his angel, Jesus depicts the two as an angelic pair. And when you think of it that way, with their wings, you could compare them to swans on a lake with their heads coming together to form a heart. Or, you might see them as a pair of snowy egrets on their nest, protecting a brood of chicks. If you’ve ever seen a snowy egret fly overhead, you might have noticed how angelic it looks.

Ages Throughout History

But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner’s fire, and like fullers’ soap: 3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. 4 Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2-4

The close match of descriptions in Malachi 3:1 with Jesus’ second coming is one of many prophecies that indicate Gabriel’s incarnation will be toward the end of Earth’s timeline. But the rest of the passage seems to identify the nature of her ministry. When it speaks of the Lord’s coming in verse 2, it can’t only refer to Jesus’ return in glory, which will bring an end to this earthly age (John 14:3-4; 2 Peter 3:10) since it speaks of a refining process which would need time. It describes the one coming to purify “the sons of men” as gold and silver to make them an offering to Jesus at his arrival. 

Taking another look at the modern Hebrew YHWH Tetragrammaton as a human form provides glimpses of Earth’s time periods and how each of the four members of YHWH manifest physically during different periods of earth’s history. This, again, points to Gabriel’s incarnation prior to Jesus’ return. And viewing a similar image in Daniel 2 as applying to the same time periods provides detailed insights into the concepts of metal refinement associated with her ministry in Malachi 3:2-4.

During each age, God is introducing himself to humanity in a special way. And themes occurring in the body of believers in each age seem to reflect how God is manifesting himself, allowing people to connect with God relevant to the times in which they live. This produces an infinity mirror/fractal effect as God’s manifested image reproduces itself among his followers. 

י

The “Yod” in modern Hebrew kind of resembles a flame of fire in some fonts. This seems to correlate to God the Father’s visible appearances in the form of fire in the days of the patriarchs. We see his manifestation by fire in the burning bush as well as in Exodus 19:18; “And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.”

The word “Lord” here is “YHWH,” which would indicate the four-person Godhead rather than the Father alone, but it would include him, and we can see that in how impressive the manifestation was. There seem to be no other scriptural descriptions of this magnitude that would have included God the Father.  

The Father’s manifestation was timed during the days of the patriarchs, when there was a “father” theme going on. Those were the days of the fathers of faith, and many of their stories in the Bible are meant to provide a picture of God the Father to help us understand who he is. 

Abraham, the father of all believers, represented him. Consider how this verse spoken of Abraham Could apply to God the Father; “…my covenant is with thee, and thou shalt be a father of many nations.” Genesis 17:4. If you change the pronouns to “him” it could apply to God the Father. The covenant is with him, and he is the Father of many nations. 

We see a picture of how God must have felt about Jesus dying on the cross when Abraham was asked to sacrifice his son, Isaac. Then, Isaac represented God the Father when he was aged and giving the blessings to his sons, with Jacob representing Jesus standing in the place of sinners before him to gain back the blessing of eternal life for them (as mentioned).

Though God the Father is the highest and most exalted of the Godhead, he also seems to be the quietest and easiest to forget. But we should remember he is the loving Grandfather of the universe, and he loves us dearly. Jesus spoke of him often and the New Testament has much to say about him. 2 Corinthians 1:3-4 speaks of him as a “Father to the fatherless” who wants to have a personal relationship with each of his children. It depicts him sharing the comforting role that the Holy Spirit is especially known for, like how a husband-and-wife team often minister together:

Blessed be God, even the Father of our LORD Jesus Christ, the Father of mercies, and the God of all comfort; 4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. 2 Corinthians 1:3-4

This is hardly the stark image people sometimes have of God the Father. The Abraham connection also draws a picture of someone who’s gracious and patient. Though he was the family patriarch, he let his nephew choose first where he wanted to live and took what was left over. But he’s also powerful, effective, and majestic. Abraham also reflected his likeness in how he also went to fight for and rescue his nephew from captivity. 

ה

Many Bible stories symbolize the manifestation of Michael as Jesus, the Messiah, including the services of the sanctuary that pointed forward to his coming. We can see messianic symbolism in this character of the modern Hebrew YHWH Tetragrammaton in how it connects with Isaiah 53 that describes details of the Messiah’s life. It starts with a comparison to the arm of the Lord. This depicts Jesus as the hands and arms of God. 

Arms symbolize power, action, and work. Hands also symbolize work as well as communication. People shake hands or wave with their hands and hug with their arms. Jesus was the hands and arms of God when he became incarnate and met people through friendly interactions. A hand is used to open doors to allow the body to go in. It was through Jesus that God was introduced to the world in a tangible way, allowing people to receive God into their hearts. Jesus also worked for the saving of lost humanity, symbolized by his outstretched arms on Calvary.

The incarnation of Jesus was the climax of importance in God’s manifestation to the human family throughout the ages, to which the entire Bible points. It will also be the focus of study to those who are saved throughout eternal ages. The time he appeared coincided with a “sons” theme. Jesus’ disciples were quite young when they were with him and came to reflect his likeness as sons of the gospel. Through their lives and ministries, they repeated his works and many of them were persecuted and martyred.

For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. Hebrews 2:10

ו

The Holy Spirit was visibly manifested through wind and tongues of fire after Jesus ascended to Heaven. We can see the tongue of fire at the top of this Hebrew character “Vav” as well.

And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost. Acts 2:2-4

In this way, her coming was in a form similar to that of her husband, God the Father, in the form of fire. Her manifestation was also followed by an age of Mothers as the churches grew up all over the world to nurture new converts, and the Earth’s population grew exponentially. The second book of John seems to be written to the church as to a mother:

The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth… 4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. 5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. 2 John 1:1-5

ה

The incarnation of Gabriel is to be the last manifestation of the Godhead prior to Jesus return. She is the “daughter of man” in the same way that Jesus was the “son of man,” with her being the only daughter of God. Biblical evidence of “the Daughter” theme being used to describe her as the only daughter of God in the same sense that Jesus was His only Son is found in Song of Solomon:

My undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. Song of Solomon 6:9

How it talks about her birth is a reference to her incarnation, but the verse also conveys the idea of her being the only begotten daughter of God, in the same way Jesus is referred to as the “only begotten son.” 

Begotten in English means to be born, which he was when he became incarnate, but the Bible makes it clear that Jesus was in existence with the Father throughout all eternity. The word “begotten” in John 3:16 is “monogenes,” which can also mean “one of a kind.” Thus, when John 3:16 describes the “one of a kind” Son of the Father, this is uncannily similar terminology that is used to describe the Shulamite as the “unique,” one of a kind, daughter of her mother.  You have the picture emerging from scripture of the unique, only Son of the Father God and unique, only Daughter of the Mother God who are the two central key figures of all scripture.

The book of Ruth also gives a picture of her as a faithful daughter figure, representing the close relationship between Gabriel incarnate and her heavenly Mother, the Holy Spirit, and showing her faithfulness in cooperating with the Holy Spirit’s promptings in all things. The timeless and well-known words she spoke to the mother figure make that clear:

…Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: 17 Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me.”  Ruth 1:16-17. All that thou sayest unto me I will do… Ruth 3:5

Boaz’s commentary about her faithfulness to the mother figure further amplifies the viewpoint:

And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. Ruth 2:11

This takes on more meaning when you realize that this verse is talking about Ruth prefiguring Jesus’ bride as a divine member of the Godhead who became incarnate on earth. When you look at it this way, you can see how Boaz, representing Jesus, is telling the story of how Gabriel left Heaven, her “native country” (as “nativity” can mean, according to the Strong’s Concordance) and left their Father and Mother God of Heaven to come live in what was to her a strange place and a “people which (she) knewest not heretofore.”

As with many Bible stories, more than one figure in the story seems to represent Jesus. For example, in the story of Esther, we see him in both Mordechai and the King, which show different aspects of his relationship to her. Her doting uncle is like her adopted father who raised her and had a close relationship with her all during her growing-up years. It shows him pacing the floors during the time of her purification, waiting to hear any news about how she is doing. Then, he is also seen in the king who becomes her husband. 

In the story of Ruth, both her former husband (who died) and Boaz represent Jesus, providing different views of their relationship. We can see in Boaz’s nut-shell summary of her life (2:11 above) a clear description of events of the incarnation of Gabriel (leaving her heavenly Father and Mother, coming to the foreign land of this world, etc.), and since it says that all those events happened “since the death of thine husband” that confirms that her incarnation was to take place at some time after Jesus’ crucifixion. 

The depiction here of her husband dying prior to her incarnation, then her meeting and marrying Boaz, help make it clear that the woman would not live on Earth at the same time that Jesus was living his life on Earth or marry him in the form of an earthly woman during his life then.

This is an important biblical picture that, along with Revelation 12, helps set the time when the woman would be incarnated and marry him, because it helps to clear up questions and fanciful rumors that have gone around for many years about whether Jesus might have been secretly married during his life on Earth.

But this picture of Jesus being described as her “husband” at his death also gives us the picture of Gabriel and Michael (Jesus) as having been married counterparts throughout all eternity, which matches the viewpoint coming out of scripture that the Godhead is in the likeness of two married couples in the form of grandparents and parents, after which the human family is patterned. 

From these words describing her life, you get the picture that when Jesus died, it was Gabriel’s husband who was on the cross being crucified. Perhaps that also explains why Gabriel seems to be such a frequent co-figure in the story of Jesus, appearing at important points all throughout his life from his conception to his resurrection. 

Another important thing to note about her depiction as Ruth here is how close that name is to the word “truth.” The idea of people having meaningful names like this is a pattern that God sometimes uses. You can see that in the allegory of Pilgrim’s progress which is an uncannily similar story to the story of Ruth’s pilgrimage.

The picture of the woman as a faithful daughter figure here represents the close relationship between the divine Daughter of God and her Mother, the Holy Spirit, which is deeper than faithfulness to earthly parents. While we are to honor our parents, the life of Jesus demonstrates how earthly family members couldn’t comprehend his work and even made efforts to try to stop it on some occasions. 

If he had been perfectly obedient to their every wish, he would never have grown to full maturity or been able to fulfill his God-given mission. So, the image drawn by the words of Boaz of Ruth’s close faithfulness to every detail of instructions from her mother, even as a grown woman, is a picture of her relationship to the Holy Spirit.

The picture of Esther as the adopted daughter of Mordechai, as well as King David’s nurse, with her in the bosom of the Father, are more images of the heavenly Daughter.

And, because women are often quietly included behind descriptions of men in the Bible, such as with the feeding of the 5,000 (Matthew 14:21), the fact that more is overtly mentioned about the divine Son of God in scripture does not exclude the possibility for the existence of a divine Daughter of God who is his counterpart. That doesn’t women are less important; it just makes us more mysterious, elusive, and interesting. 

It’s also significant to notice that God chose to manifest as a woman incarnate during the age of women. And, if you think about it, that’s just about the strongest solidarity and sympathy that Heaven can show with women in general. While avoiding the extremes of radical feminism, it certainly is a gesture on God’s part that has decided undertones of women’s empowerment, with the intent to free women from the unjust bondage that we have been placed under throughout many years. 

Yet God’s plans would naturally not include taking things to a toxic opposite in trying to correct past wrongs. The male leadership model, established in the human family the beginning as a reflection of the Godhead, is beautiful when understood correctly. 

Our Father God, who willingly takes a backseat to his son and is depicted comforting a fussy toddler in 2 Corinthians 1:3-4, hardly fits the gruff, macho image that many of his followers have painted of him. And Jesus, who got down on his hands and knees to wash the disciple’s dirty feet, isn’t the kind of man that a woman would resent having by her side either. 

The knowledge that there are women within the Godhead demonstrates God’s intent for men and women to lead together and consult each other in all things. It’s only when we work together in harmony that we become well-functioning social units reflecting God’s likeness.

The daughter theme is prophetically reflected among God’s people during the time of Gabriel’s manifestation as well. The sequence is the key here as well. Just as daughters naturally follow mothers in time, so also God’s people at the end of the age are as the daughter of the historical church. Jesus portrayed those living just before his coming as ten young women (daughters). 

The Bible portrays the 144,000 end-time Christians as virgins, a symbol of their pure faith (rather than celibacy, necessarily). And, in a special sense, because of their level of character development to the likeness of Christ, they also represent the fruition of the world-wide gospel work throughout the ages. In this way, this group is symbolically the “daughter” of the gospel.

People always talk about the man on the moon, but has anyone considered that it might be a woman? Revelation 12 pictures a woman on the moon, clothed with the sun, wearing a garland of twelve stars and crying out in birth while battling a fiery red dragon. No movie plot or storyline can rival scripture’s portrayal of the universe.

This dual prophecy describes God’s people and reveals the incarnation of Gabriel. We see this in how the woman starts out as a heavenly being, dressed as the Angel of the Lord (Daniel 3, Daniel 10:6, etc.), then becomes a human on Earth fleeing to the wilderness. The portrayal of her giving birth is metaphorical of the new birth of believers and the work and prayer for salvation of souls, such as described in Galatians 4:19: “My little children, of whom I travail in birth again until Christ be formed in you.”

Psalm 19 is the scriptural key to understanding Revelation 12. It starts out hinting that the heavenly bodies symbolize an encrypted message, then unveils the first half of the mystery by showing the sun represents Jesus as the bridegroom at his second coming. Letting the Bible interpret itself, within the background context of other scriptural associations of the moon with womanhood, the woman of Revelation 12 would naturally be the female counterpart of the bridegroom of Psalm 19. In fact, all of chapter 19 contains keys to understanding Jesus and the woman, which we will review in this chapter as we go along.

Though pagan mythologies worship the sun and moon as male and female gods, and scripture forbids astrology or worship of the celestial bodies, that doesn’t mean God didn’t intend for us to study them as symbols. It’s alright to study elements of nature for spiritual lessons if we are careful to avoid venerating them through mystical ideas and keep in mind that they’re just inanimate objects. God’s second book is nature, and that He created all things to be spiritual lessons, including the heavens, as it says in Psalm 19.

But regarding the concept of the sun and moon representing male and female characteristics, the story of Joseph's dreams affirms this idea. Genesis 37 says of Joseph:

Then he dreamed still another dream and told it to his brothers, and said, ‘Look, I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me.’ 10 So he told it to his father and his brothers; and his father rebuked him and said to him, ‘What is this dream that you have dreamed? Shall your mother and I and your brothers indeed come to bow down to the earth before you?’ 11 And his brothers envied him, but his father kept the matter in mind. Genesis 37:9-11

That Jacob immediately understood the implied meaning of the sun and moon representing the roles of father and mother without explanation of the dream suggests the association of male and female with the sun and moon may have been an accepted understanding in the time of the patriarchs, which God acknowledged through Joseph’s dream. The description in Psalm 19 further strengthens this conclusion. Consider these verses from Psalm 19:

The heavens declare the glory of God… In them He has set a tabernacle for the sun, 5 Which is like a bridegroom coming out of his chamber, and rejoices like a strong man to run its race. 6 Its rising is from one end of heaven, and its circuit to the other end; and there is nothing hidden from its heat. Psalm 19:1-6

How Psalm 19 compares the sun to a “strong man” brings the story of Samson to mind, whose name means “sunshine.” As an ultra-masculine prototype of Jesus, his persona provides more scriptural confirmation of the sun’s association with masculinity. Multiple other places also compare Jesus to the sun:

But unto you that fear my name shall the Sun of righteousness arise with healing in his wings… - Malachi 4:2

The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. - Isaiah 9:2

(He) was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. -Matthew 17:2

…His countenance was as the sun shineth in his strength. - Revelation 1:16

As the sun holds important symbolism to help us understand what the ministry of Jesus was to the world, the moon holds important clues about the woman’s incarnate life. Like women, the moon has inspired love and poetry throughout the years. And, likewise, it’s somewhat elusive and even unpredictable. Besides Joseph’s dream, the image of a woman standing on the moon in Revelation 12:1-2 is one of the strongest associations with womanhood ever made. Consider how these verses associate the moon with the woman as a symbol of Jesus’ bride:

Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars. 2 Then being with child, she cried out in labor and in pain to give birth. Revelation 12:1-2

The circumstances of the story also associate the moon with pregnancy, as it has often been thought of through its visual similarities. The moon’s waxing and waning phases seem to epitomize the stages of a woman’s life, and its monthly pattern closely matches the female biological cycle. 

In saying she’s clothed with the sun, it speaks of the righteousness of Christ as the spiritual garment. This idea also seems to match how the moon wears the sun’s garment of light, though it has no inherent brightness. As the moon reflects the sun’s glory off its scarred surface to lighten a dark world, Christians shine the light of Christ to a world in darkness by turning their faces to behold him continually. 

The role assignments of the sun and moon, as described in Genesis 1:16, are also consistent with inherent differences between the ministries of Jesus and the woman:

And God made two great lights; the greater light to rule the day, and the lesser light to rule the night… Gen 1:16

Jesus is the great light of Christianity, while her role is as a “lesser light,” a side light which merely reflects his glory. This also matches the timeframe of their incarnations as occurring sequentially, with him coming first to ruling the Christian age, followed by her appearance later when intense spiritual darkness has settled in globally. This matches specific time periods pointed out in prophecy as well, as we will consider in a later chapter.

Psalm 136:7-9 echoes Genesis 1:16 while placing the moon and stars together, like how Jesus’ bride is depicted as made up of the members of God’s people together with Gabriel incarnate in stories such as Esther and the Shulamite:

To him that made great lights…the sun to rule by day…the moon and stars to rule by night: for his mercy endureth forever. Psalm 136:7-9

Eve’s creation seems to have been toward evening, since by then God had already created the animals and Adam, and he had engaged in naming them, which would have likely taken most of the day. Her name is also a word for “evening.” Adam’s creation in the morning and Eve’s creation in the evening parallels Jesus’ incarnation being at the start of the Christian age and the woman’s being toward the end of it.

Psalm 89:36 - 37 refer to the sun and moon as witnesses, connecting Jesus and the woman (Michael and Gabriel incarnate) with the two witnesses of Revelation 11:

His seed shall endure for ever, his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven… Psalm 89:36-37

The moon is a wilderness landscape that links to the woman’s role in scripture. Although harsher than any desert scene, it matches wilderness themes that recur throughout scripture in reference to her life, such as Revelation 12 and other scriptures.

For example, consider the lunar landscape’s resemblance to the desolate hills into which the scapegoat was released on the day of Atonement. The two goats used in that ceremonial ritual were another picture of Jesus and the woman that depicted their role differences. The picture of the scapegoat stumbling through an empty landscape, bearing away the sins of God’s people, is crucial to understanding the woman’s role in the plan of Salvation.

Through the types and symbols of the Old Testament sacrificial system, God is using tangible things to illustrate concepts that may otherwise be difficult to understand. The animals didn’t cleanse anything, but they represented the Messiah (Hebrews 10:1-4).

A Fallen Angel                                                                        

This is one of many scriptural indicators that Gabriel’s coming won’t be the same as Jesus’ was. The differences in how Adam and Eve were formed represent differences in their incarnation. As Adam was made from clay and the breath of God, Jesus was made from flesh and God’s Spirit, with no earthly father.

Although Jesus lived and died as our example (John 13:15, 16), his lack of an earthly Father and his perfect life have caused some to doubt that he fully shared human nature or that we can live as he lived. Because of this, even though scripture calls us to live as he did in verses such as 1 Peter 2:21, many people make excuses instead of seeking to follow his example, by his power.

So, to help make clear how ordinary Jesus’ humanity was and show how it’s possible to overcome as he did, the second Eve will only be made of flesh, as the first Eve was, meaning that she has both an earthly mother and an earthly father instead of just an earthly mother, as Jesus had.

Yet, the first Eve also foreshadows an unexpected side to her life, a moral downfall of sorts. This is hinted at in many other examples as well, including how the top rainbow gathers darkness. It’s an evil twin theme, in which Eve is Adam’s dark side, the one who enters the forbidden zone. Yet she’s an Anne of Green Gables character, in how her fall is based on deception rather than willful rebellion. Several verses emphasize how motives are key in such matters:

But the woman, being beguiled, fell into transgression. 1 Timothy 2:13-14

To him that knoweth to do good and doesn’t do it, to him it is sin. James 4:17

This will help to show how ordinary she is and make her spiritual victories more significant by showcasing that she’s not acting by any power that isn’t accessible to others. Amid rampant end-time temptations, after thousands of years of genetic entropy and decades of environmental pollution, she will prevail over the sinful nature, as “Gaber” of her name signifies (Strong’s #1396) and thus overcome. By studying and seeking to emulate Jesus’ life moment by moment, as anyone can do, she will come to reflect his likeness.

Whoever has been born of God overcomes the world; and this is the victory that has overcome the world, our faith. 1 John 5:4

These themes show how humbled she will be and that she is not here to seek glory for herself, but for the purpose of helping ordinary people be restored to God’s image. This theme is also seen in how the top rainbow reflects the base rainbow, symbolizing that how we prevail over sin by his grace through beholding him, to become like him. How the top rainbow doesn’t always appear speaks of the struggles she and God’s people may sometimes have to reveal his likeness. The moon’s phases connect with the same symbolism.

In John 1:7-8, when considering the “messenger” aspects of John the Baptist as a representation of Gabriel’s role, you notice a more complete explanation of the differences between them when you compare it to the sun and moon theme. Verse seven speaks of Jesus as the Light that he was to bear witness to, but verse 8 says, “he was not that Light.”

The vast differences between the sun and moon show the differences between the glory that was seen in Jesus’ life and the ordinary humanity that will be seen in Gabriel’s. Not that she won’t reflect his likeness, but the elements of perfection and power that radiated out from him were unique, as the world’s Savior. This is why Christians must continually focus on him as the center of our hope and faith.

Ezekiel 28, in the positive view (according to the positive/negative principle of scripture interpretation*), reveals more glimmerings of Gabriel’s story. The chronicle of an angel fallen to Earth speaks of her life and alludes to themes of Eve’s fall. The chapter describes her as an anointed (the meaning of Messiah) covering cherub who was in Eden, etc. 

Passages such as Lamentations chapters two and three give more details about her life as well. It was said that Jesus was a man of sorrows and acquainted with grief (Isaiah 53:3). In these Lamentations, as in other parts of the Bible, we hear echoes of heart-stricken anguish over Earth’s lost multitudes. The passage starts with this enigmatic, feminine description:

He cast down from Heaven to the Earth the beauty of Israel, Lamentations 2:2

The Holy Grail

Though Mary Magdeline couldn’t have been Jesus’ counterpart, since she had no history of divinity, her life may provide insights into the likeness of Gabriel. Her repentant spirit, anointing him with tears, listening spell-bound to him teach, following him whole-heartedly, and calling him the most respectful, “Rabboni,” point forward to Gabriel’s incarnate attitude, as well as the spirit of those who will form the closest spiritual relationship to Jesus in the end times.

Regarding the Holy Grail, as Mary is mistakenly referred to, the worship of relics or objects thought to be magical is without value and detracts from worshiping God. But whether the receptacle that holds Jesus’ blood could be within a person is answered in how two silhouette faces together form a goblet between them. This suggests the chalice is made up of two people.

Said to be Jesus’ vessel from the Last Supper, the Holy Grail is mythical. But the concepts it symbolized represent the Messiah and the promise of eternal life through his blood. Jesus and Gabriel, through their incarnate lives, form a vessel that symbolically holds his blood for the healing of humanity (Matthew 26:28; 1 Corinthians 11:23-26). The elusive nature of the grail signifies how we must seek God with all our hearts. This is the quest of every knight in God’s army.

You will seek me, and find me, when you search for me with all your heart. Jeremiah 29:13

As the second Adam and Eve, they are vessels made of clay, like the jars that hold treasure in 2 Corinthians 4:7-11. But they are one cup through marriage and a unified purpose. As chalices often have handles on both sides, their cup is two in one. Their vessel forms the heart that pumps his blood throughout the body of believers. This is seen in how human hearts have two sides: a stronger, masculine side and a weaker, feminine side.

Why they would have this vessel between them in the picture is further explained by how chalices are often used as trophies or awards. The theme of prevailing over temptation is seen in both of their lives. Along with their divinity, this qualifies them to share the central position of distributing the mercies of God to fallen humanity (Matthew 4:1-11; Colossians 2:15). This is a story of character and purpose, fighting the battles of life daily.

Jesus was the symmetrical and perfect Vitruvian Man. Vitruvian, as Leonardo da Vinci attempted to capture, is a concept of perfect proportions that ultimately reflects Christ. But when you look closely at the image, you’ll notice it contains two individuals. Vitruvian Man appears to have a mysterious partner standing behind him, representing Gabriel incarnate as the hidden partner of Jesus. The man in front, with his arms outstretched, forms the shape of a cross, identifying him as Jesus. The one behind, with arms upraised, signifies “prevail,” the theme of Gabriel’s life. I’ve added some Garden of Eden leaves to symbolize how Jesus took Adam’s fallen nature: 

Both of their victories, accomplished in different ways, will help answer the charges against God’s government. The story of Job helps explain this (Job 1:6-12). How it shows Job and his wife losing their riches and having personal troubles represents the incarnation of Jesus and Gabriel. The Bible depicts God as owning “the cattle on a thousand hills (Psalm 50:10).” Thus, losing their divine status by becoming human can be symbolized as a loss of riches. The catastrophes they endure are like how they live in this world under the curse of sin, with all its ongoing disasters.

The story’s setting reveals the cosmic court case Satan versus God, which helps explain why they become incarnate. The statements he makes about Job in the first two chapters of the book symbolize his charges against him. It is to answer these, and demonstrate their love for lost humanity, that they willingly give up their glorified natures to become human (Philippians 2:5-8).

Because Satan is jealous of God and wants his power (Ezekiel 28; Isaiah 14:12-14), he tries to assassinate his character. When you see his statements about Job from this view, you see how Satan is suggesting that God is selfish and only seems good because he lives in a hedge of blessings, surrounded by the riches and luxuries of Heaven, and that if all these things were taken from him, he would curse and lose faith just as others have.

The nature of Jesus’ incarnation is depicted in chapter one. It summarizes his life from the manger to the grave when he says he came out of the womb naked and would return there naked. Here he depicts the earth as a womb that gives birth at the resurrection. Job and most other Bible characters are still resting there (Acts 2:34). It concludes with the statement, “In all this Job sinned not, nor charged God foolishly.”

Chapter two represents phase two: Gabriel’s incarnation. The dialogue symbolizes how God has answered Satan’s charges through the life of Jesus, but Satan suggests he must take it one step further. When he says, in Job 2:6, “But put forth your hand now and touch his bone and his flesh, and he will renounce you to your face.” This wording links to Eve, whom Adam called, “bone of my bone and flesh of my flesh” in Genesis 2:23.

In verse 4, Satan says, “skin for skin,” symbolizing that God must become like humans in every way to answer Satan’s charges, which matches how Eve was made completely from flesh rather than flesh and spirit, as Adam was. Though this symbolic portrayal helps us understand the differences between the two incarnations, in how Jesus had only a human mother but Gabriel both a human mother and father, it shows that none of this was an afterthought. God’s far-seeing eye determined these messianic phases from the foundation of the world (Revelation 13:8).

The rest of chapter two portrays Gabriel’s incarnation in how Job gets boils, demonstrating her spiritual and physical subjection to human infirmities. Isaiah 1:5, 6 compares evil to sores, wounds, and bruises. Though Jesus was never said to have gotten sick, and never wavered spiritually, he was covered with wounds and bruises at his crucifixion. This symbolized that sin was being heaped upon him, which he didn’t deserve.

But wounds and stripes are different from boils that come from within as infection. Thus, they represent sinful conditions of the mind and spiritual struggles. We see hints of these in the struggles with doubt that Job’s wife has. In verse ten he says she is talking like a foolish woman. These symbolisms also correlate to the moon’s surface, which connects to Gabriel as a feminine symbol (Genesis 37:10; Revelation 12).

But though it’s connected with her the most, the representation of sin as an infectious condition also applies to him during his crucifixion, in the spiritual sense, by portraying what it means that he became sin for us. Infection is something that takes over your body and makes you feel bad all over. This gives us some idea of how heavily the weight of all the world’s evils weighed on Jesus during the last scenes of his life. It was like having contracted the plague or a terrible illness.

Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him. 2 Corinthians 5:21

After making the negative image of the chalice, to show it more clearly, I noticed how the stars I had put on their faces to symbolize their divinity came to appear like acne. Thus, in the positive image, the cup seems to symbolize the blessing of righteousness that they will share with others. In the negative, it seems to represent the cup of woe they drink (John 18:11), the evil they bear.

Despite struggles, it concludes the section where Job represents Gabriel by saying he didn’t sin with his lips (Job 2:10). This seems to summarize her life, showing that the second Eve will not sin by willfully accusing or being rebellious against God. There will be some element of genuine confusion or naivety to anything wrong she ever does. Like the sentiments expressed through many Psalms, she won’t turn bitter against God but will dismiss her doubts, turn from negative thoughts, and embrace faith.

Although the things Job’s wife said sounded strong, you can’t see her attitude or level of momentary confusion just from the words on a page. Sometimes people say things without thinking them through or intending to sound as strongly as they do. God considers all these nuances of the heart.

Overall, their incarnate lives will demonstrate two important things before the universe. First, that God is fair, loving, and compassionate. While error and superstition portray God as a cruel and distant tyrant, their lives show that Elohim loved lost humanity so much that they forsook the riches and glory of Heaven to be with their children on Earth, through this terrible emergency. Their lives also show that God’s laws are fair and can be kept (1 John 3:4, 5; Job 1:22, 2:10), proving the various charges Satan made against God to be false.

Isaiah 42 also focuses on the incarnation of Gabriel. Though its first mention is of a man, and then a woman, it also represents them both in this messianic chapter (with a space of time between them). As with many depictions, considering it from more than one viewpoint provides more insights.

When it speaks of former things coming to pass, then new things being declared, this refers to the Christian story, suggesting it will involve something new. It also uses the name meanings of Gabriel, “mighty man,” with the word “prevail” in verse 13, then depicts God as a woman giving birth after being silent for a long time, referring to the years since Jesus’s earthly life.

Verse 8 helps people understand Gabriel isn’t an ordinary angel when it says, “I am YHWH… my glory I will not give to another.” But it also says the servant is blind and deaf, indicating the spiritually ordinary condition she lives in, unlike Jesus, who could read people’s thoughts (Matthew 9:4). Then it uses the word “messenger,” which is the word for angel. Gabriel is the messenger angel who has done most of the communicating with humanity throughout history.

Verse 21 explains the reason for her ordinary condition being “for his righteousness’ sake, to magnify the law and make it honorable.” This relates to the “prevail” theme of Gabriel, how she must prove that people with a sinful nature can overcome it to keep God’s law.

Considering Elijah and Elisha from the viewpoint of them as Jesus and Gabriel provides insight about their incarnations as well. As Elijah goes up in glory, representing Jesus’ ascension, he throws the mantle to Elisha. Though their ministries aren’t the same, they are complementary.

Insights about their incarnations are seen in the temples throughout the years as well. While the desert tabernacle established the theme through the two angels in the skin-covered building, the first and second Jerusalem temples reveal their likeness as well. As with the double rainbow, the first temple was altogether more glorious that the second. Gabriel’s connection with John the Baptist reflects this when he spoke of being unworthy compared to him (John 1:27).

Many of the priests and Levites and heads of fathers’ houses, the old men that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice... Ezra 3:12

But the mysterious third temple will be made up of God’s people who come to reflect his image perfectly.

Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 1 Peter 2:5

Throughout her incarnate life, although an angel, Gabriel is not to be lifted above her brethren. She is coming to identify with ordinary people. This is why the messenger angel would not accept worship in Revelation 19:10, though she would in Daniel 10. It was foretelling her incarnation. As long as she is in the world, her task of overcoming will not be finished, so she cannot accept worship. No human being on Earth is worthy of worship, not even her, so our focus must stay on Jesus.

The story of Paul and Barnabas in Acts 14 portrays the struggles Jesus and Gabriel have with this kind of thing in their incarnate lives. In verse 11, the people try to treat them like celebrities, saying, “The gods are come down to us in the likeness of men.” In dismay, they try to get them to stop. The entire purpose for them to come to Earth is to help people to turn from idolatry, so they certainly aren’t looking to be at the center of it.

As Deuteronomy 12:31 says, God doesn’t want to be worshiped in the way that pagan idols are because he detests that type of thing. Worshiping God isn’t comparable to celebrity worship. Rather, it’s an act of deep love. Jesus was always a humble servant and compared his relationship with the people to being like a friendship or family relationship. The speech of Paul and Barnabas in Acts 14:15-17 explains the Messiah’s ministry:

But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out 15 and saying, “Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is: 16 who in the generations gone by suffered all the nations to walk in their own ways. 17 And yet he left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.” Acts 14:15-17

Despite their efforts, the people try to kill them because they won’t accept idolatrous worship. This example helps us discern between the true and the false. As spoken of in Matthew 7:15-20, “By their fruits you will know them.” If you find someone claiming to be Gabriel who is seeking recognition or celebrity status, it is not her. And note that even false humility can be a form of seeking attention. Matthew 24:26-27 speaks against individuals who try to gain a following here and there. Because her life echoes themes that apply to Jesus, to announce his soon coming, her revelation will mirror descriptions of his.

God sometimes conceals matters for many years, only to reveal them at a time of his choosing, as he did with Jesus (Matthew 13:35). And though we might think it would have been easy to recognize him, since hindsight is 20/20, the details of his life weren’t made clear until he came on the scene. Sometimes he does this to test us, to see if we will follow where he leads. Although it’s true that we must guard against embracing error, we shouldn’t close our eyes to the possibility that God might have something new to show us. There’s nothing to fear in accepting new truths if they can be firmly validated by the scriptures.

When you think about it, it makes sense that God would become human to share life with people on Earth. People might be tempted to think he does nothing but sit around sipping piña coladas while everyone here is struggling with life-or-death matters. Is God so far removed from all the chaos that he’s not even noticing? Is his ear deaf to our cries? Or is he right with us, hand-in-hand and shoulder-to-shoulder?

Through Jesus and Gabriel, God is pouring out Heaven’s love. He’s pulling out all the stops to show how much he cares and how his heart is breaking for those who need help. He gave up Heaven to live on Earth and share life’s burdens with humanity, not once, but twice. And it makes sense that the second incarnation would be toward the end of time, when difficult times are coming and corruption is filling the earth (Matthew 28:20b).

Omega

When Jesus said in Revelation 22:13, “I am Alpha and Omega, the beginning and the end, the first and the last,” this was not only because God is eternal, but in the context to all else the Bible is saying about the topic we can see that this is a reference to the incarnation; Michael/Jesus coming at the beginning of the Christian age, and Gabriel/the bride coming toward the end of the Christian age. 

Jesus and the woman are like bookends of the gospel age in the same way that on the first day of human life, Adam was created toward the beginning and Eve toward the end. As the Alpha of God’s people, Jesus led with strength and gentleness. Yet in how he humbled himself to die on the cross, he showed he was willing to take the lowest position. In that sense, Jesus is both the Alpha and the Omega.

But in the incarnation sequence, the woman is the omega of the gospel age in coming to finish the work he started and help with the final harvest. Being last is a unique role that fulfills important functions. Yet, as in nature, the “omega” role carries a certain level of shame. “Scapegoat” is the term often used to describe this, such as in a wolf pack, which links to the Day of Atonement ritual.

In the Leviticus 16 description of the Day of Atonement, there were two goats presented for the Day of Atonement service: one for sacrifice and one for the scapegoat. 

The two goats of the Day of Atonement ritual, described in Leviticus 16, connect with the two goats that were used to cover Jacob’s arms when he dressed as Esau to go in to his father. Both examples show the incarnate roles of Michael and Gabriel in the plan of salvation. The casting of lots for one to be sacrificed and one to “scape” (or “escape”) the sacrificial death further establishes that the ritual represents two separate individuals.

The one chosen for sacrifice is like Jesus, who took the penalty of sin to provide salvation. Then the scapegoat bears the load of evil from the temple into the wilderness. Here the Bible indicates that after Jesus’ death there remains another major event in the plan of salvation for its completion. Leviticus 16 teaches that although the penalty of death is paid for by Jesus’ blood sacrifice, the sins of the people (“all their sins” Lev 16:16) remain in the temple and must later be removed and placed on the scapegoat.

Verse 21 teaches that the scapegoat ritual is about getting rid of evil, “all the iniquities of the children of Israel, and all their transgressions in all their sins.” The sanctuary must be cleansed, like getting rid of garbage and unneeded items from your house with spring cleaning. As the yearly festivals symbolized the gospel age on Earth, the annual scapegoat ritual represented the ultimate disposal of all the evil that has accumulated in the heavenly sanctuary throughout history as Jesus has been ministering there and applying the merits of his sacrifice through forgiveness.

Since leprosy biblically symbolizes sin, the story of Mariam being shut outside the camp in the wilderness with leprosy for 7 days bears resemblance to the scapegoat carrying the load of shame into the wilderness.  

Currently, we are in the antitypical Day of Atonement spoken of in Daniel 8, in which the sins are being removed from Heaven’s sanctuary to prepare for Jesus’ soon return. And these associations indicate that the woman will play a part in their final disposition at the end of the age. We see glimpses of this theme reflected in the woman’s wilderness flight in Revelation 12.

These role differences between Jesus and the woman match the description he gave in Luke 15:1-10 of the redemption process that he explained to the “publicans and sinners” when he compared it to a man who is a shepherd with a lamb, and a woman who sweeps the house looking for lost coins. His role was as the sacrificial lamb; her role is cleansing.

Other verses that connect with the woman in the wilderness theme include John the Baptist (whose role as the forerunner of Jesus depicts her) and Elijah fleeing to escape persecution (who connects with John, who was said to have his spirit). These depictions represent the end-time warning message being given by God’s people and the woman, often under persecution, after which they will flee to the wilderness. The event of bearing the sins, as the scapegoat, will occur during Jacob’s time of trouble, which will involve spiritual anguish (Jeremiah 30:7).

Heads or Tails

These symbolisms reveal how Michael and Gabriel work together, like two sides of the same coin, to accomplish the atonement of the human race. Whether heads or tails of a coin or bookends of a horse’s head and tail, an element of shame of the tail is in its waste disposal function. But the scapegoat theme signifies the spiritual importance of removing toxic elements from the universe.

In light of these insights, it’s interesting to note how the character ‘omega,’ the last letter of the Greek alphabet, seems to depict a female. The capital form of the character appears like a cartoon version of a woman’s head with long hair lying on the shoulders:

Ω

The lowercase form of the character looks like a handwritten “w,” which naturally associates with “woman.” But it also obviously looks like either the breasts or buttocks of a woman, continuing its association with the woman: 

ω

When seen as depicting the shoulders and breasts, it’s consistent with the concept of there being some crossover between her role and that of the Holy Spirit at times, such as with Isaiah 66:10-13, as we reviewed, just as there is some crossover between the roles of Jesus and the Father:

Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations… As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. Isaiah 66:10-13

To see the figure as the buttocks confirms her role as the “tail” in the work of salvation, matching concepts we reviewed about her role based on the modern Hebrew Tetragrammaton, which showed her as the hips and legs of the Godhead.

But the Creator of life and anatomy seems to have left no detail out in this cultural depiction of the omega’s roles. That dark spot in the center of the lowercase omega could alternatively represent the woman’s marriage to Jesus, the uterus and pregnancy (Revelation 12), or the disposal of waste from the temple of God, which has been compared to a human body.

And who could have guessed that s*** really might be holy, just like people always say?

Just an observation, of course, not something I would say. But the character also looks like a cartoon drawing of two arms with praying hands in the middle. This shows someone with a holy attitude and confirms the sanctity of the image, despite its explicit nature. And it mirrors the left arm/right arm theme of Jesus and the woman fulfilling Isaiah 53 as the arms of the Lord. This view depicts perfect harmony and love between Jesus and the woman in their marriage and ministry.

The omega character also kind of looks like an upside-down picture of the human heart, with the septum in between. The circulation patterns, which the heart pumps throughout the body, closely match the day of atonement theme. The left heart and artery system filled with 

red, oxygenated blood represents Jesus and the blood he shed, which nourishes and enriches the body of believers. The right heart and veins full of blue, deoxygenated blood with wastes and toxins symbolizes the role of the woman, Gabriel incarnate.

This detoxification theme of waste disposal also represents the process of sanctification and victory over sin, the theme associated with the name meanings of Gabriel, etc. The story of the name Israel, which signifies one who prevails with God, symbolizes this as well. This helps explain why she was allowed to fall, like Eve, and participate in having an ordinary sinful nature. It’s so she can serve as an example of overcoming and demonstrate that sanctification is accomplished through patient, painstaking efforts to remove toxic elements from the mind, body, and spirit.

The letter “Z,” equivalent to “omega,” has feminine connotations in how it forms the rough outline of an hourglass. And more symbolisms arise from this character, which we’ll consider later, along with one more depiction of a woman’s body that will help all of this make sense…

… that girl who went skinny dipping and got eaten by Jaws. 

 Not like the brazen giant of Greek fame,

With conquering limbs astride from land to land;

Here at our sea-washed, sunset gates shall stand

A mighty woman with a torch, whose flame

Is the imprisoned lightning, and her name

Mother of Exiles. From her beacon-hand

Glows world-wide welcome; her mild eyes command

The air-bridged harbor that twin cities frame.

"Keep ancient lands, your storied pomp!" cries she

With silent lips. "Give me your tired, your poor,

Your huddled masses yearning to breathe free,

The wretched refuse of your teeming shore.

Send these, the homeless, tempest-tost to me,

I lift my lamp beside the golden door!

Emma Lazarus, "The New Colossus" (1883)

~

Throughout history, God has chosen to bless certain lands or countries to make them lighthouses through which to bless the world. The United States of America, identified several times in scripture and prophecy, is one of those countries which have enjoyed the special blessings of God. An awareness of this divine blessing is something few would question, especially for those who have grown up here. But something that may come as a surprise to many is that the Bible predicts the angel Gabriel incarnating in this land. 

We find several clues that correlate her life to things uniquely American in scripture. First, there is a connection between the Angel of Revelation 18 and Lady Liberty. Though not a well-known fact, the “Statue of Liberty” title is somewhat of a nickname, and “Liberty Enlightening the World” is her actual name. This name correlates closely with Revelation 18:1, which reads:

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1

As we have previously considered, “the Angel of the Lord” is a title used for God in scripture. And as the fourth angel of those with special warning messages about the apocalypse, the angel of Revelation 18 correlates to Gabriel as the fourth member of the Godhead. 

When you consider it from that perspective, the statue takes on new meaning. Jesus said in John 10:9, “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” It is this golden door beside which the lady lifts her lamp. It is to salvation and comfort in Christ that she invites the teeming masses from Earth’s tempest-tossed shores.

The tablet she holds could be seen as the “perfect law of liberty” (James 1:25), written by the finger of God on Mount Sinai. It’s keeping that law, by the strength Jesus provides, that brings freedom and independence from slavery to sin. The broken chain lying at her feet further emphasizes that the freedom she offers is from the chains and addictions of evil. Those who don’t find it continue to be enslaved by dependencies of every kind.

The “lightning” mentioned in Emma Lazarus’ poem, which sounds similar to “lightening” or “enlightening” of the world, is what “Liberty” and the angel of Revelation 18 are both said to do. This is also the word Daniel used to describe the messenger who is most likely Gabriel in Daniel 10, who he said had a “face as the appearance of lightning.”

Jesus also used this term in Matthew 24 in explaining how to avoid deception by false Christs. He said not to believe reports of Christ’s and false prophets that arise here and there, because, “as the lightningcometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be,” (verse 27). This description matches the concept of the entire Earth being lightened, which bears striking similarity to the Statue of Liberty’s title and the description of the angel of Revelation 18.

Most importantly, the description is an important warning to prevent believing in false reports about Jesus’ second coming. Understanding that when he comes, it will be a glorious event in the sky which everyone will see (Revelation 1:7) is crucial to avoid believing counterfeits, including the antichrist, in which Satan will impersonate Jesus and appear in different parts of the earth.

Even at the time of his arrival, Jesus won’t touch the ground. As 1 Thessalonians 4:17 says, “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” Acts 1:11 further makes it clear that the rapture will not be “secret,” but clearly visible to the naked eye; “this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”

Jesus also made it clear in John 14:3 that when he comes, he is not coming to set up his kingdom on earth; “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” He is preparing a place for his people in Heaven and will come to take them back to Heaven to dwell with him there. Revelation makes it clear that the New Jerusalem, the place he is preparing for his people, will not be brought down from Heaven to the earth until after Satan has been bound for 1,000 years (Rev 20, 21). 

But, as with many other Messianic passages, Matthew 24:23-27 seems to have a dual application that sheds light on the woman’s life too, and thus it may provide key factors for being able to recognize her and avoid deceptive counterfeits. The passage suggests a lightening of the earth, as described of the angel of Revelation 18:1. Light, in biblical terms, is symbolic of truth and understanding. These connections almost certainly indicate that the revelation of Gabriel incarnate will be associated with some type of global ministry efforts exceeding anything local individuals who may claim to be her.

These efforts should also match Gabriel’s historical role of being an explainer and interpreter of prophecy, as demonstrated in the book of Daniel. In that way, she will enlighten the darkness. And as new light doesn’t conflict with light that was previously given, her message shouldn’t conflict with truth that has already been established. Although there will be new interpretations, they will be solidly based in scripture and not strange or obscure.

Her ministry will also focus on Jesus, as described in Song of Solomon of how she speaks of him as the fairest of ten thousand, trying to draw people’s attention to him, and in how Jesus said that the “comforter” would bring all things to remembrance that he said (John 14:26), a description that applied dually to the Holy Spirit and to the woman. It also connects with Isaiah 40’s “comfort ye” message, which links themes of John the Baptist to the woman’s work of preparing the world for Jesus’ second coming (also described in Malachi 3).

As the second leg of the Messianic ministry, she will reflect Jesus’ likeness in humility, not seeking to be self-uplifting. She will also share his cleansing spirit, which doesn’t withhold truth for the sake of trying to please people, and thus share the reproach he bore for zealously seeking to correct errors and speak against corruption.

But the term “New Colossus,” mentioned in Emma Lazarus’ poem, is a reference to the Colossus of Rhodes statue, which was one of the 7 wonders of the ancient world. Emma Lazarus described it in the first two lines of her poem:

Not like the brazen giant of Greek fame,

With conquering limbs astride from land to land…

Colossus, of course, means “colossal” or giant, which was the tallest statue of the ancient world. It was a male statue of the Greek titan-god of the sun Helios, approximately the height of the Statue of Liberty. This reference brings out a male-female pairing even in this example, in how the “New” Colossus is in reference to him, with the first few lines of the poem describing him. This element of the poem seems to refer to Gabriel’s incarnation in relation to the life of Jesus.

Even though these statues technically depict pagan gods, those are merely counterfeits for the true God, thus he sometimes seems to employ them as symbols in reference to himself to tell the story of redemption. Nevertheless, that isn’t to suggest there’s no harm in pagan mythology, since it doesn’t provide a complete picture of God and can be confusing rather than uplifting. It also doesn’t justify making images or idols such as this but is an example of God’s sense of humor in how he can sometimes bring symbolisms out of things that are less than ideal.

Along with carrying a torch and having a similar crown to the Statue of Liberty, the ancient Colossus is often depicted with a bow and arrows. Psalm 7:11-12 says: “God… will whet his sword; he hath bent his bow, and made it ready.” Christ is also described in a similar way in Revelation 6:2: “And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.” Alternatively, he’s at times depicted with a rod in his hand, which would match the measuring rod or ruler staff which God is said to have, as judge of all the Earth.

From a somewhat comical viewpoint, perhaps picturing a romance between two such colossal figures could provide insight into some passages from the Song of Solomon. Consider how only among individuals of immense size would it seem romantic to say something like, “Honey, your nose is like the tower of Lebanon,” (7:4) “Oh, thank you, dear” she might say, looking away bashfully.

The two colossal statues also match angelic beings depicted in several places scripture passages. Besides Revelation 1 and 12, Revelation 10 also describes a colossal angelic being:

And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: 2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, 3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.  Revelation 10:1-3

And, uncannily, in Ezekiel 40:2 we find an angelic description which is said to be a man whose appearance “was like the appearance of bronze,” who was standing in the gateway with a measuring rod in his hand. Just as Revelation 18 seems to match with the Statue of Liberty, the bronze man of Ezekiel 40:2 holds a striking visual similarity to the Colossus of Rhodes statue, which was also standing at a gateway port in the ancient world. 

As bronze is burnished golden-looking, and greater in value than copper, we can see again that there is a difference in the importance and value we should place on these two individuals. The primary emphasis and focus of Christianity should always be on Jesus as the author and finisher of our faith, while her role is supportive and assistive. 

But as if to further confirm the concept that God condones this association as a useful illustration, we find that the porch of Solomon’s temple had two colossal brazen pillars of bronze, brass or copper topped with brass. Daniel 10 and Revelation 1 describe the likeness of the Angel of the Lord as “burnished bronze,” confirming the association of the bronze pillar or bronze statue with God’s appearance. And the pillars were given human names which appear elsewhere in scripture, Boaz and Jachin, as if to make it clear that they were intended to represent two individuals rather than inanimate objects (Jeremiah 52:21–22; 1 Kings 7:13–22, 41–42). 

This depiction of the two pillars of the temple matches the theme of Jesus and his bride, which are also depicted as the two goats of the Day of Atonement and the two angels on the Ark of the Covenant. The two pillars bear a physical likeness to the number “11,” reminding of Revelation 11, which describes the two witnesses in a way that closely matches the story of Christ’s life on Earth. 

Eleven could also be seen as one and one, which adds up to two, again referring to the two witnesses. One and one are also the first natural numbers of the infinite sequence forming the Fibonacci spiral, God’s signature, which is calculated starting with 1+1 = 2 in a continuing sequence.

Further, the temple contained two winding staircases which would naturally look something like human DNA, closely correlating to the idea of the double incarnations of Jesus and the woman, in which God took on human DNA (1 Kings 6:8). The Bible confirms that the human body is God’s dwelling place (1 Cor 6:19-20), and many have noted how the human body contains chambers and organs similar to the specific items of the biblical temple. 

With this in mind, the two large pillars also seem to represent the legs of a human body, further confirming that the messianic appearance of Christ was to come in “two legs,” so to speak, two phases over time with the first footprint of God being when Jesus lived on earth, and the second being when the woman comes. Song of Solomon 5:15 affirms the comparison of Christ’s legs as two pillars: “His legs are as pillars of marble, set upon sockets of fine gold.” Once again, the image brings something colossal to mind.

But it’s not hard to imagine how the Statue of Liberty, with her sun-ray crown and flowing garments standing on a roundish island also visually kind of matches the description of the woman of Revelation 12: “…there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” 

And, in studying this it should not escape our notice that the concept of someone said to be standing or walking on the moon is another thing that specifically correlates to America, a detail which further associates the USA as the homeland, where the woman would live her incarnate life.

But there are other things in American culture that point to her coming. Perhaps one of the most notable is a childhood song familiar to most Americans, “She’ll Be Coming ‘Round the Mountain.” This song started out as an African American spiritual sung by slaves known as “When the Chariot Comes,” talking about the second coming of Jesus. But the gender pronoun “she,” originally describing the chariot, took on a humorous life of its own over the years as it evolved into a woman who will be coming around a mountain driving six white horses and wearing pink pajamas, etc.

According to Wikipedia, though the song was first printed in Carl Sandburg’s The American Songbag in 1927, the lyrics are believed to have developed in Appalachia prior to that and were often sung by railroad work gangs throughout the Midwestern United States in the 1890s. More recently, versions of the old favorite have been sung by artists from bluegrass musicians to the Muppets.

But when considered in the light of unfolding truths about Gabriel’s incarnation in America, it seems more than coincidence that the song developed as it did. This resulted in generations of Americans singing a song that foretells of a woman coming to live life as an ordinary girl, as represented by wearing pink pajamas.

The six white horses seem like somewhat of a “cowgirl” twist on the “Good Shepherd” theme, also uniquely American. This again shows God’s sense of humor in providentially adapting the song to our culture. It also seems he’s tipping his hat to the cowboy/cowgirl wranglers that have been central figures in this land of the free and home of the brave.

“…those who were possessed of an abiding love of freedom and a special kind of courage.”

Mount Rushmore

And in a land so uniquely blessed by God, could it be more than coincidence that we find a depiction of the four-person Godhead engraved on a mountain? And if you look closely, you can almost picture how the second face behind George Washington (Thomas Jefferson) bears resemblance to Lady Liberty, creating the impression that the colossal pair appears together on the front of that mountain. 

Behind them, the masculine-looking Teddy Roosevelt appears like God the Father, while the thoughtful face of Abraham Lincoln could be seen as the Holy Spirit. This depiction of the four-person Godhead seems to represent how its revelation would occur from this land.

Devil’s Tower

Another American monument that points to the incarnation of Gabriel in this land is Devil’s Tower, Wyoming. The story of Nebuchadnezzar answers the elusive mystery about this mountain. Many people recognize it looks like a tree stump and have even developed theories about huge ancient forests. But the truth is that it’s simply volcanic. Yet, it was likely sculpted by God to symbolize Nebuchadnezzar’s dream (Daniel 4) as a match to scripture’s description of the tree’s size.

The king symbolizes God, and golden Babylon Heaven, in what happened to Nebuchadnezzar. He is represented as a tree that reaches the heavens, which can be seen to the ends of the earth, and is cut down. This symbolized the king becoming like a beast, which he remained for seven “times.”

The beast symbolism applies to Gabriel’s incarnation in her accepting the sinful nature, as many verses compare sinful individuals to beasts (Psalm 49:12, 20; Ecclesiastes 3:18-19; Job 18:3; Psalm 73:22; 2 Peter 2:12; Titus 1:12). It also indicates limited understanding compared to divinity, which is all-knowing. These comparisons, with the genesis account of humans having been made in God’s image, indicate Nebuchadnezzar’s human state was a symbol of the godhood of Gabriel.

The seven times that passed over Nebuchadnezzar in his beast-like state are one jubilee (7x7=49), roughly a lifetime, from around the age when mental and spiritual powers have developed enough to make choices and think. Nebuchadnezzar’s dream ties in directly to “Beauty and the Beast” as a cultural revelation of Christ that reflects themes of the story in more detail.

Nebuchadnezzar’s experience may also foreshadow the woman’s experience during her incarnation, with the seven “times” mirroring Miriam’s time outside the camp as part of the scapegoat experience.

His and Hers Prophecy

The 70-week prophecy of Daniel 9:24-27, also known as “the Messiah prophecy,” provides details of the incarnations of both Michael (Jesus) and Gabriel. What many people don’t realize is that it may provide details of Jesus’ second coming as well, as we will discuss in an upcoming book. Reading like a metered poem, this prophecy predicted the time of Jesus’ ministry among the Jews, outlined what his work would be, and predicted the year of his death. The 70 weeks are figured as 490 years, according to the day-for-a-year principle of prophecy interpretation.

Biblical examples that show God uses the day-for-a-year principle with prophecies include Numbers 14:34, which indicates that the Israelites would wander in the wilderness 40 years, one year for each day the spies spent in Canaan. Also, Ezekiel 4:5-6, in which the prophet Ezekiel is commanded to lie on his side for a certain number of days to symbolize the number of years of punishment that would be on Israel and Judah. 

Nothing in the prophecy indicates a break in the 490 years, and the completion of the time-period is essential in helping to know which one, among thousands of counterfeits, was the true Messiah. It is our strongest confirmation of the significance of the events of Jesus’ life. He himself drew attention to its fulfillment when he began his ministry, saying: “The time is fulfilled and the kingdom of God is at hand: repent ye, and believe the gospel,” (Mark 1:15). Also when he said that part of his mission was to “preach the acceptable year of the Lord” (Luke 4:19).

The prophecy outlined the times of the Jews, which Jesus alluded to when he answered Peter’s question about how many times one should forgive by saying “until seventy times seven (490)” (Matthew 18:21-22). After the prophecy finished, the Jews were broken off as God’s chosen people, and the spiritual kingdom continued with the grafting in of the gentiles (Romans 11:11–24). The New Testament makes it clear that its references to Israel are speaking of the kingdom of faith (Galatians 3:29).

The view that Daniel’s prophecy pointed forward to Jesus was supported by many fathers of the Reformation. But within it is also found a time limit of how long God will bear with the corrupt follies of his chosen people:

Seventy weeks are determined upon thy people and upon thy holy city (490)… Daniel 9:24

This correlates to Jesus’ response to Peter in Matthew 18:

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven [490]. Matthew 18:21-22

Verse 24 refers to the messianic work Jesus would accomplish through his life, ministry, and death, which would “make an end of sins…make reconciliation for iniquity…bring in everlasting righteousness…and…seal up the vision and prophecy.” Jesus, as the most holy, would also be anointed as Messiah. The anointing of the most holy also refers to the sanctuary and the conclusion of the sacrificial system.

But this verse also lists the expectations that were “determined” for the nation to comply with during the 490 years to avoid being cut off as God’s chosen people. It was a nutshell reiteration of the prophetic messages of the Bible and gospel message which God’s people are expected to receive and live out in their lives, saying that within that time they were expected to finish transgressing against God as a nation, make reconciliation with God and bring in everlasting righteousness by living in harmony with the visions and prophecies that had been given then, to anoint the most holy by accepting the Messiah. The message was saying that at the end of that time-period they were not found to be doing those things, they would no longer be his chosen people.

The 490 years began, according to Daniel 9:25, “from the going forth of the commandment to restore and to build Jerusalem.” There are four different degrees recorded in the Bible which were commands about rebuilding parts of Jerusalem, but only one can fulfill Daniel 9:25. Ezra 1:1-14, as well as 6:1-12, are about rebuilding the temple, but not the city. In Nehemiah 2, Nehemiah asks the Persian king, Artaxerxes, to send him to Jerusalem to rebuild it and asks for letters to grant passage and for forest timbers. It doesn’t mention how the king responded or the content of the letters but just mentions he gave “the king’s letters” to the governors.

But in Ezra 7:1-27, prior to the events of Nehemiah 2, there’s a detailed letter from Artaxerxes which decrees for all the Israelite captives who want to return to Jerusalem to go, for resources to be provided for them, and commands for their government to be restored through setting up “magistrates and judges, which may judge all the people…” (Ezra 1:25). This decree restored civil and religious autonomy to Jerusalem and implied rebuilding by granting people the right to return and inhabit it.

It’s important to note that the prophecy dates from the time “the commandment” went forth rather than from the time that the city itself was fully restored. Careful examination of the historical period, including details such as how kings’ reins were counted in reckoning time periods and when kings would have reined (as will be described in another upcoming book) point to 457 BCE as the start of the 490-year period.

Counting 490 years from 457 BCE (with no “zero” year) brings us to 34 CE as the conclusion of the prophecy. A “score” is twenty years, so seven weeks + three score and two weeks is 69 weeks, or 483 years, which is the beginning of the last 7-year “week” of time. Correlating to the start of that “week,” Jesus was baptized in CE 27. Jesus was around 30 at the time of his baptism (Luke 3:23) which was the 15th year of Tiberius (Luke 3:1).

In the midst of the final 7 years, after 3.5 years, the Messiah is cut off, “but not for himself.” This is a description of Jesus’ death in 31 CE, which was for the salvation of all who will accept him. At that time the veil of the temple was torn in two by an unseen hand, signaling the end to the old sacrificial system that pointed forward to his death. At that time, earthly sacrifice and oblation ceased in the sense that it was no longer recognized in Heaven.

But the prophecy is dual in how it reechoes at the end of time, pointing to when the woman would come. When you read it closely, it’s clear that the language of Daniel 9:24 describes the end times and final events of Earth’s history. The words sound like a description of the wrapping up of Earth’s spiritual battle and the fulfillment of apocalyptic prophecies; “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.” 

How could a 490-year period relate to the woman’s life in the second fulfillment of the prophecy? Well, when you consider the other prophecies, we have looked at regarding the time and place she will come, it starts to become clear that the continental United States as a whole has also been specially chosen of God, in the general sense.

The United States has been a “lamb-like” country, foremost among nations in the receipt of God’s blessings and in championing values of liberty and justice based on Christian principles. This is in stark contrast to nations that exercise military control over people or have a monarchy where one or more individuals determine the fate of millions. 

Through blessing the USA, God sought to set an example to the world of how the principles of his own heavenly government are different from the characteristics of Satan’s government, as manifested in countries that are autocratic and punitive. Christianity, which was persecuted in other lands, has flourished in the religious freedom of America. As a result, the modern-day equivalent to the Jewish nation also grew up in this land, as a sort of Jerusalem of the new world (as I have mentioned in other places) with worldwide influence through missions.

And even though the US government hasn’t been in existence for 490 years, the first attempt to colonize the continental United States was in 1526 when Lucas Vázquez de Ayllón (a Spanish explorer) established a short-lived colony here. The initial contract he signed in 1523 with Charles I of Spain, also known as the Holy Roman Emperor Charles V, commissioned him to establish a settlement on the eastern seaboard in which he would be the governor for life. This “command” would establish the first government on American soil. Details of the commission are similar to the letter from Artaxerxes in Ezra 9, in that it established government. Part of the project was also to establish Christian missions.

A prerequisite to proceeding with the project was that he had to perform a more thorough exploration and survey of the region for the formation of policies and land annexation, including recording bearings and soundings, erecting stone markers bearing the name of Charles V, etc. This was completed when a map was created through exploration of the land between what is modern-day Florida and Delaware, which fulfilled the obligations. This expedition returned home in July 1525.

Because the commission didn’t come into effect until the prerequisite conditions were met, 1525 should be considered the date that fulfills Daniel 9:25 as “the going forth of the commandment to restore and to build Jerusalem” starting the 490 years. Subsequently, Vázquez de Ayllón proceeded to make plans for the settlement that would be established in 1526. From July 1525 counting 490 years takes us to July 2015.

From 1525, adding 483 years comes to 2008 as the beginning of the last 7 years. The “midst of the week” could indicate the exact midpoint or refer to an event somewhere within the seven years, around 3 or 4 years into it.

Since the prophecy involves the United States in the second fulfillment, you would expect to see major events during that time. The Great Recession occurred between 2008 and 2015, with large stock market drops at the beginning and end of that period. The blood moon tetrad on biblical feast days of 2014–2015 signaled the fulfillment of the time prophecy as well. The red color reflects sunsets from all over the earth, which serves as a warning of the coming of Earth’s spiritual sunset in the end times. 

You knew her all along; you just didn’t realize it. One of the Merriam-Webster definitions for epiphany is “a moment in which you suddenly see or understand something in a new or very clear way.” In this chapter, we’ll explore examples of how the dual Messiah theme of Jesus and the woman is woven throughout nature, culture, and history in more ways than you may have ever guessed. This phenomenon is another expression of the principle that we were made in God’s image (Genesis 1:27) and demonstrates the unfathomable worth of every human being.

Although my personal media choices usually range from occasional news and documentaries to some movie clips, you wouldn’t know that just by asking me what I watch most often. I catch glimpses of everything from Peppa Pig to World Wide Wrestling, along with pop music videos and zombie movies. But that’s mostly not by choice; it’s just what’s on in places where I’ve worked.

Nevertheless, despite my limited interest in pop culture, I can’t help but notice how God seems to use some elements of it as an opportunity to tell his story. And some examples are quite uncanny in how closely they match the biblical narrative of Jesus and the woman, even when actors and storytellers probably had no clue about the spiritual significance of what they were doing. 

Before we consider some of them, however, I’d like to offer a disclaimer that my intention isn’t to encourage movie and TV watching through this, but simply to acknowledge a phenomenon that I’ve noticed. Research has repeatedly confirmed that media can have irritating or stress-inducing neurological effects on people of all ages. It can also have negative spiritual effects and lead to distaste for studying scripture.

Media exposure can introduce children to anxiety and fear, as well as negatively impact future relationships by introducing them to mature topics too early. Many children’s movies also have symbolisms and concepts that promote pagan ideologies. Young minds may have trouble discerning fact from fiction and knowing what to believe.

And some topics can be very troubling for children to process. As a pre-teen, I remember feeling overwhelmed with inexpressible horror to watch a historical program where a boy was giving his belongings away before being hanged. Another time I felt sick for hours after hearing about gruesome historical execution methods. While it’s true that children will eventually come to understand such things, it can be emotionally damaging to expose them too young.

Media watching seems to be a sort of zombie apocalypse, if you think about the millions of motionless viewers sitting mesmerized by the flickering blue light as their lives pass by. Besides the loss of time and freedom to develop the mind, media can negatively impact relationships by setting dysfunctional examples. A principle from Proverbs 27:19 reveals how emotional imprinting takes place that results in being influenced by media:

“As in water face answereth to face, so the heart of man to man.”

The human soul is like a mirror that reflects what we behold. This is likely the reason couples who have lived together for many years can start to look like each other. Facial expressions, verbal patterns, dress styles, ideas, and beliefs are all affected by what we see in others, including unhealthy examples on TV and in movies. 

And media can be addicting, causing you to grow accustomed to a certain level of conflict and drama that may spill over into relationships. But the wonderful thing about our minds is that you can reset thought patterns by living more naturally. Then you may come to love the beauty of quieter influences and having the freedom to develop thoughts and ideas. It becomes easier to relax and hear the voice of God.

So, while I wouldn’t condone a steady diet of some of the following examples, I still see God using them as part of his plan to reveal himself to the world. He meets people where they are. Because he loves his children on Earth, he sometimes uses less-than-ideal vehicles to seek to draw us to him and lead us higher.

Bringing spiritual insights out of popular examples can have a transformative influence to mitigate some of the negative effects. Everything depends on motives. If one is looking for media examples to use in Christian ministry through a distaste for scripture study or interest in occult themes, the benefits will be minimal (for example, watching Lord of the Rings or Star Wars instead of having a scripture study session). But sincere recognition of the hand of Providence in some cultural examples, combined with scripture study, can provide deep insights.

The book, “Eternity in Their Hearts,” by Don Richardson, documents how God has left a witness of his story through elements in every culture throughout the world. It is based on Ecclesiastes 3:11, which says:

He has made everything beautiful in its time. He has also set eternity in the human heart; yet no one can fathom what God has done from beginning to end. Ecclesiastes 3:11 NIV

It mostly focuses on remote and historical examples, but in my studies, I’ve found the same phenomenon occurring in modern American culture. Like how God used stories such as those of Samson or Esther and the pagan king, he can bring positive images out of examples that may be inherently negative. But even though it’s true that God ministers to people within the context of their culture, we should keep in mind that his purpose is still to convert us to Heaven’s culture, rather than to convert Christianity to the world through adoption of its customs and entertainment.

The following examples merely scratch the surface of those that can be found throughout the entire world, in our time and culture as well as every other, which represent different elements of the story of Jesus and the woman. The widespread prevalence of this phenomenon seems to speak of the Messiah’s importance to the human family. And once you understand this principle, you may start to recognize it in many places. So, with viewer discretion advised, let’s take a new look at some familiar stories…

Cinderella 

Walt Disney Animation Studios, 1950

This movie seems to reflect the importance of character development in being chosen as the wife of Jesus. Her attention to detail in mundane, humble tasks while cherishing beautiful values of kindness, patience, and love even under persecution are the qualifications which result in her being chosen. The glass slipper seems to symbolize biblical principles as a measurement of character development, rather than physical features. Only a certain type of spirit “fits” the glistening model given in scripture, such as 1 Corinthians 13. Elements of selfishness and pride don’t fit into it.

The dress of moonlight and stardust mirrors biblical themes that compare righteousness to garments, especially that of the woman (Revelation 19:7, 8). She’s said to have made herself ready, so her garments are sparkling and beautiful as a result of character development. This is a consistent theme throughout the movie, shown in how the prince was attracted to her.

Cinderella wasn’t a pushover by any means, and we see that through her interactions with animals at times. But she mixed grace with dignity. She had a spirit of genuine kindness that wouldn’t be affected by the negative influences around her. Yet, it wasn’t from herself; it was from her father, representing all those who are children of God through Christ. Although for most this is not from natural birth but rather from spiritual rebirth.

Sleeping Beauty 

Walt Disney Animation Studios, 1959

The woman’s temptation and falling into deception, reflecting the story of Eve, is depicted in how Rose pricks her finger on the spindle. The castle surrounded by thorns mirrors the Genesis theme where God pronounced that thorns would come forth because of sin entering the world. They result from humanity joining Satan’s rebellion, as there were no thorns before evil entered the world.

The name, Rose, also connects with Beauty and the Beast symbolisms. Aurora, her other name, seems to connect with her unveiling which began to be shared online in summer of 2024. Geomagnetic storms over the weekend of May 10, 2024, brought celestial veils of color to skies around the world on Mother’s Day weekend preceding the sharing of the message about the four-person Godhead with its two maternal figures.

Despite green being the most common aurora hue, pink was prominent in many photos of that event, like when London was lit to celebrate a princess. It seems to correlate with the revelation of Gabriel as the “Daughter” of the Godhead that began to be shared soon after that.

Snow White 

Walt Disney Animation Studios, 1937

The Bible associates snow with righteousness, and this movie depicts how the woman attains unrivaled perfection of character, which seems to be symbolized in this movie by unrivaled beauty as well as her name “Snow White.” How she is banished to the wilderness under persecution follows the scapegoat theme of her life.

It also shows her fun-loving interactions with people she’s seeking to bless by telling them her love story. It shows her being deceived into eating the evil fruit, in accordance with the biblical viewpoint as represented by Eve. The ending scenes reflect biblical themes when the prince comes back to pick up his bride and take her home to Heaven.

The queen who is focused on her own beauty symbolizes the original sin of Lucifer, who was fascinated with his own beauty (Ezekiel 28:17), and transformed into the devil through jealousy of Christ. And, as with Ezekiel 28, we can see glimpses of either Lucifer or Gabriel in this example too. When seen as Gabriel, how she descends a spiral staircase and queen drinks the potion to transform herself into a peddler depicts her incarnation, in which she takes on human DNA (like the spiral staircase) and is uglier in her physical state than in her heavenly state.

In that sense, visiting the village is somewhat like mission work, and giving Snow White the poison apple represents death to self so that the spirit may live for Christ (Galatians 2:20), so that Jesus may bring them to life with a kiss of love.  

Princess and The Pea 

Feature Films for Families, Swan Productions, 2002

This movie has multiple messianic implications, symbolizing the incarnation of the woman and showing how she must pass the character tests of a true princess, rather than just being born into it. The pea under the mattress seems to symbolize heightened awareness and powers of perception developed through spiritual discipline that allow her to recognize evils which others would not notice.

She is shown to have a spirit of true caring and gives water to a thirsty horse, reflecting biblical themes of Rebecca in Genesis, which was the test of who would be Isaac’s bride (Genesis 24:14). As in Cinderella, this movie depicts the bridegroom’s quest to find a suitable wife, which applies to both the woman and God’s people as his bride.

He tries to propose to multiple different women but finds them all to have ugly characteristics. This demonstrates how Jesus is looking for a beautiful spirit in his earthly bride, and how much he rejoices to see those characteristics among his people. The theme of persecution/scapegoat is also strong in this movie in how the people accuse her of causing trouble.

The statements, “Never underestimate the power of a vegetable,” and “Never underestimate the power of a pure heart,” spoken at her wedding, seem to follow themes from the garden of Eden, the test of the fruit of the knowledge of good and evil reflects to God’s people as well, in how making healthy choices influences character development because the mind, body, and spirit mutually influence each other.  

Frozen 

Walt Disney Animation Studios, 2013

In both Frozen and Frozen II (Disney, 2019), Anna and Elsa seem to be two different views of the same woman; Gabriel in her heavenly state and in her incarnate body. How she appears in two different states is similar to how she appeared in Daniel ten and Revelation 12. This is also seen in how Elsa and Anna are described as two sides of a bridge between two worlds in the second movie.

Her creating the ice castle on a mountain shows glimpses of the perfect beauty of Heaven and a view of God’s creative power, though it’s a fictional idea of how it may be exercised. There are several symbolisms connecting Elsa to the name of God, including how her dress has two black sleeves matching the two black arms of the ancient YHWH pictograph. Also, in how the supports on her ice bridge form the letters “YV,” a shortened form of “YHWH,” sometimes spelled “YHVH.”

Some biblical clues suggest that the heavenly kingdom could be like a frozen landscape. The crystal expanse, described in Ezekiel, seems to correlate to other biblical mentions of “waters above the heavens (Genesis 1:6-8, Psalm 148:4).” God’s throne is said to be sapphire, above the crystal expanse, matching the deep color of frozen water seen in icebergs. Zion and the New Jerusalem are depicted as mountains with equal height and breadth in a pyramid shape, which could match the idea of a snowy mountain. Elsa’s castle could be an artistic rendition of what God’s throne may look like.

The song, “Into the Unknown,” seems to symbolize the woman’s earthly quest for self-discovery, guided by the Holy Spirit. Both biblical and cultural examples depict her awakening to an understanding of her role. Glimpses of this, along with the four-in-one theme, are also seen in the song “Show Yourself” from Frozen II, which also mirrors elements of Superman’s ice cave experience.

The differences between her two states of being are especially notable in the scene toward the end of Frozen II where Elsa comes back on the water horse to meet Anna. There, Elsa is wise, calm, and angelic, while Anna is sniffling and asking questions.

Kristoff bears similarities to Jesus. When he proposes to Anna, Elsa appears dressed as a bride, reinforcing the idea that the two are the same woman. It also hearkens back to “the bride” title that Jesus gave the woman. And it seems to match how only in her heavenly state, after this age is finished, will she be physically revealed as the bride.

How Olaf is brought back to life could be seen as symbolizing the resurrection that occurs when Jesus returns. Olaf may be seen as depicting Gabriel’s incarnation in some ways, but also could represent those who are born of the spirit (Isaiah 1:18).

We should keep in mind that some concepts in films like these conflict with truth. Several ideas presented in this are magical, such as nature spirits and water having memory. These ideas deify nature and attempt to account for miracles without acknowledging God’s power. The four elements vaguely reflect concepts of the four-person Godhead while ascribing power to nature. The fifth spirit could represent Lucifer, who wants to be seen as part of the godhead but is just a created angel.

Anastasia 

Fox Animation Studios, 1997

Aspects of Gabriel’s incarnation could be seen as depicted through this animation as well. In this example, the woman is portrayed as having amnesia about her heavenly background. It would make sense to understand this could be an aspect of Gabriel’s incarnation in becoming ordinary in every way, that she wouldn’t remember the past. Anastasia’s quest to connect with her past eventually results in her remembering, though.

The Romanovs seem to represent the Godhead, and Rasputin’s grudge against them provides a picture of Satan and his cosmic court case against them. How it depicts him as having been dead for eons symbolizes his spiritual condition. Some of the scenes of his character and the demons are quite scary and graphic; not recommended for children to watch. It’s also important to note that such beings don’t resemble little imps but are angels who rebelled against God (Revelation 12:9), though they can take different forms to practice deception (2 Corinthians 11:14).

Dimitri could be seen as either Jesus or his end-time followers who will become like him (Genesis 5:3; Revelation 12:5, 14:4). How he was in the castle as a child could symbolize that some of them grew up in Christian backgrounds they left behind.

The four-person Godhead seems to be showcased in the song, “Paris Holds the Key to Your Heart,” showing affectionately humorous aspects of them. The city seems to symbolize the joys and beauties of the New Jerusalem, and the song seems to reference Jesus’ heavenly ministry in the city temple as “key” to our hearts. Also note how they are on a temple-like structure with two pillars, like Solomon’s Temple. Vlad, a wise advisor and mentor, could be seen as God the Father, and Sophie, his love interest, could be seen as the Holy Spirit. The grandmother represents her too.

Trolls 

DreamWorks Animation, 2016

This story seems to provide interesting insights about Jesus, the woman, and God’s people. The first scenes about the Bergens provide a glimpse of the attitudes prevalent on Earth in how they like to kick and slime each other and dig their own graves. The Trolls, who love social harmony and singing, seem to represent Heaven or God’s earthly kingdom, alternatively.

Poppy and Branch seem to symbolize Jesus and the woman. The darkness Branch shows toward Poppy at first could mirror how God turned his back on Jesus on the cross. The woman must share in being forsaken by God as part of being the scapegoat. But another view of Branch is that he may symbolize those who will eventually come to reflect Jesus’ likeness (Revelation 14:4). His attitude toward Poppy at first and the things he says to her could also be seen as anti-religious sentiments. Like the apostle Paul, some who become the strongest and purest followers of Christ start out hating him.

Poppy singing, “Get Back Up Again,” seems to depict the struggles of the woman throughout her incarnate life (Proverbs 24:16). The movie also depicts the incarnation in how Poppy and Branch go through a sort of birth canal to get to Bergen Town. 

As in other stories, more than one character represents different glimpses of Jesus and the woman. The king and Lady Glitter Sparkles provide another view of Jesus and the woman in a way that reflects Cinderella’s story. You can almost hear echoes of heavenly harmonies when the Trolls start singing after Poppy says, “Hair we go,” when they are helping Bridget get ready for her date with the king.

The scene where the Trolls teach the Bergens how to be happy seems to be a visual example of the power of the gospel to change and transform people’s lives. When they all come together to sing, “Can’t Stop The Feelin’” it seems to bear similarity to the results of the outpouring of the Holy Spirit in the end times. It also shows a New Earth theme with the curse ending as the old, old tree is transformed into a tree of life.

When the latter rain comes, it will be like it was in the days of the early church described in the book of Acts, when the message spread like wildfire and the believers loved each other. But sensationalism will try to counterfeit the event through false revivals based on excitement, music, and lights.

I believe God is showing a glimpse of some of these things through such publicly recognizable images because he wants as many people as possible to know how wonderful Heaven will be and to have a chance to be a part of it. 

Tangled 

Walt Disney Animation Studios, 2010

This story is like a female version of the story of Samson, whose name means “Sunshine,” in that a drop of sunlight fell from Heaven to become a child by way of a lily, which is a messianic symbol. When Flynn cuts Rapunzel’s golden hair, it depicts the incarnation in how Gabriel was miraculously strong as a golden angel, then became as weak as any other human, as it was said of Samson when his hair was cut (Judges 16:17). The short-haired brunette Rapunzel seems to represent Gabriel’s incarnate state.

The scene also seems to demonstrate the significance of the incarnation as part of the messianic mission to end Satan’s kingdom. The woman who had lived for “centuries” could depict the devil, whose existence is dependent on God’s sustenance.

Taking a closer look at Samson’s story also reveals the double incarnation theme in how he pushes over two pillars with his left and right arms to gain his greatest victory against the Philistines (Judges 16:21-30), who represent Satan’s kingdom. The two pillars correlate to the two pillars of God’s temple in Jerusalem that depicted Jesus and Gabriel, which were both topped with lilies (1 Kings 7:21, 22) and had names corresponding to Jesus’ work (establishing) and Gabriel’s name (strength). This is an example of how biblical symbols of Jesus often apply to Gabriel as well, if you study it more closely.

This “strength” theme is fulfilled in her earthly life through the weakness of the incarnation, as a paradox of overcoming through the strength that Jesus provides, as explained in 2 Corinthians 12:

And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore, most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. 2 Corinthians 12:8-10, NKJV

Flynn Rider’s name sounds something like “flyin’ rider,” as described of Jesus in Revelation 19:11. The white horse is a recurring symbol related to both of their stories. Maximus, the horse, could be seen as Gabriel’s alter ego in how it goes through a comedy of errors on the way to the wedding in “Tangled Ever After,” 2012. How it ends up wearing a pink hat, dress, and shoes seems to provide a comical depiction of “the woman.”

That she marries him before her hair grows back is consistent with the understanding that the wedding of Jesus and the woman is during her incarnate life, perhaps like the ancient Jewish wedding where the groom appears at midnight unexpectedly (Matthew 25; Genesis 24:63). It’s the wedding supper that everyone is invited to (Revelation 19:7-9), which will be in Heaven after this age. The themes of her overcoming human weakness are also why Revelation 19:7 compares the bride’s character preparation to fine linen garments.

We could see other elements of both of their incarnate lives symbolized in the Snuggly Duckling scenes. The pub seems to be like this world, and their entrance into it is another view of the incarnation. We see there the likeness of how Jesus was pulled in every direction in the courtroom, then hangs on the wall reminiscent of his crucifixion. How he laments about people always getting his nose wrong in pictures seems to symbolize how Christians misrepresent his character (2 Corinthians 3:18).

Flynn’s dream to be on a beautiful, peaceful island may reflect this world as an island in the universe that God wanted to create as beautiful and peaceful. Being “alone” might symbolize God’s people being free from harassment by the devil and those who love evil. Piles of money could represent the restoration of the kingdom, since loss of riches is like troubles under the curse that Job suffered.

Rapunzel was at first fearful, then gave her all in trying to be nice to everyone. The scene could be seen as Gabriel being unafraid of “scary” people or even criminals, under reasonable circumstances. It could symbolize her trying to encourage and inspire everyone, regardless of background. Nevertheless, it also seems to depict some mistaking her kindness for romantic intentions.

Several of the ones they met at the Snuggly Duckling are later seen at the celebration when Rapunzel reunites with her parents in the kingdom, which seems to symbolize Heaven. You really can’t judge a book by its cover because some who appear rough on the outside have hearts of gold, while some who are smooth on the surface may have cold hearts.

How Rapunzel realizes who she is by recognizing all the signs is a repeated theme depicting the woman coming to the awareness of who she is at some point in her life. This reflects from the positive view of Adam and Eve eating the fruit of knowledge of good and evil (CAP?), which may symbolize the fruition of their spiritual development to a point of maturity and perfection in the fruits of the Holy Spirit, after which God blesses them with the knowledge of their unique background as divine beings.

Second Samuel 14:17 equates knowledge of good and evil with the wisdom of the Angel of the Lord also (a biblical term for God):

For as an angel of God, so is my lord the king to discern good and bad: therefore the Lord thy God will be with thee. 2 Samuel 14:17

The way this story says that after their eyes were opened to an awareness of their divine status they then noticed their nakedness is a confirmation that the story is about the moment they realized they had become incarnate because being naked is a direct reference to the physical human body with emphasis on the “skin,” which represents the incarnation. It depicts the moment they realized they were God incarnate, members of the Godhead who had taken on human flesh. For Jesus, this moment seemed to happen when he was twelve years old in the temple, and referenced God as his Father.

Some of the clearest images ever seen of the four-person Godhead are depicted when the four are reunited at the castle and all hug in a group hug in the closing scenes. In this picture you can see how God the Father and Holy Spirit Mother are the more rulers of the universe, with Michael and Gabriel pictured as their son and daughter who went on all kinds of adventures on planet Earth, like the pair did in Tangled.

Pocahontas 

Walt Disney Animation Studios, 1995

This movie has never been more relevant than now if you think of it as an allegory of modern America, rather than looking for historical accuracy. Its historical aspect provides a backdrop for our society, of course, showing how factors present from the beginning have continued into our times.

But when you think of the two warring sides as US conservatives and liberals, its symbolisms seem to apply to current issues with uncanny accuracy. The settlers could symbolize conservatives, while the native tribe seems to represent liberals, in modern times, in how they embrace racial diversity. Both sides speak of each other as “savages” and “barely even human,” suspicious of each other for being different from themselves and sounding the drums of war.

John Smith is like Jesus in that he first saved Thomas when he fell overboard. That scene provides a different take on the comparison of his death to going into the ocean depths, showing he did it to save those who were spiritually drowning. The scene also seems to represent the incarnation in how he dives off the ship. John also took the blame when Thomas killed Kocoum and even took the death sentence for it. Then he stepped in front of a bullet that was meant for Chief Powhatan.

This is another instance where the name John could refer to Jesus of Nazareth (JON), with Smith being a common name, indicating his likeness to any man. But this movie is unique in how his character is drawn to bear similarities to how you might picture the archangel Michael looking. When they speak of being surprised that he’s coming along and he says, “I’m not about to let you boys have all the fun” it seems to refer to his incarnation and how he’s coming in person to join the cause of God’s people. The ship is a repeated symbol of Christianity in scripture, matching its mission of carrying the message of Christ to the ends of the Earth. Jesus came to be one with humanity and join the journey of life.

The scene where he says he’s seen hundreds of new worlds and wonders, “What could possibly be different about this one,” it seems to reflect other worlds that God has created beyond the reaches of our universe. Since the Genesis account describes the lights of the heavens being formed during creation week, with this as the only inhabited world, there’s no reason to believe life exists anywhere else in our universe. The light paths were brought to earth instantly, rather than over billions of years, in the same way that plants and trees were first formed fully mature.

But there’s no reason to believe there couldn’t be life beyond our universe, even possibly other worlds and universes God created before ours. Yet his question of what could be different about this one seems to highlight a key factor that does makes us different, which is that Earth is sinful. This is the one lost sheep that failed the test of the Tree of Knowledge of Good and Evil, after which death and sorrow entered the land.

On a side note, with this being the case, we also know that any beings on other worlds wouldn’t look like ugly aliens or try to make contact with us in any way. They would more likely be beautiful and angelic, living in perfect harmony with God. What we know of alien “evidence” often contains spiritual elements calculated to draw people into communion with satanic agencies, revealing it to be a dangerous deception.

Pocahontas seems to represent the woman and depicts Gabriel’s incarnation through the long swan dive that symbolizes her descent from Heaven to Earth. She jumps in response to someone saying, “Your father’s back, come down here.” This reflects the concept seen repeatedly in scriptural indicators that her incarnation will be close to when Jesus comes back. In that way, Chief Powhatan is another view of Jesus as the woman’s father figure and the faith progenitor who came before her.

Pocahontas’s being Native American seems to symbolize how Gabriel fully took on human nature in her incarnation, becoming a native on Earth like everyone who is born here. This mirrors the difference in how Eve was made compared to Adam (only flesh vs. spirit + flesh, as Jesus was). The two eagles seem to reflect their similarities and differences through the angelic likeness of winged creatures.

But in the Colors of the Wind song, and a few other places, John seems to be Christ’s followers whom she is teaching to come closer to God through nature and respecting all people. As with other representations, this movie shows her going outside the church to find him rather than staying within the safe confines of the village, which worries the villagers at first.

When John met her, he was ready to take aim, maybe like he had at many other Christians before, but something about her made him stop and reconsider. Perhaps she was different from the others, more sincere in a way he couldn’t quite explain, spiritually beautiful. She helped him see that belief in God is not ignorant or savage. The relationship between them is depicted as a romance only in the same sense that the relationship between Christ and his people is usually depicted that way. Taking this view also helps reduce the romantic sentimentalism that’s a bit overdone in this movie. 

How Pocahontas is in the liberal camp and John is in the conservative camp seems to speak of how conservatism reflects masculine characteristics, in many ways, and liberalism reflects feminine characteristics. These two perspectives were meant to function as cosmic eyes to provide depth perception on every issue. This is why they need to make love, not war. For more about this and other arguments for moderation, see the first book of this series, “Nautical Allegories of Scripture.”

This movie also reveals how the battle between conservatives and liberals is crucifying Jesus afresh and that he is on the chopping block, to be killed at sunrise, if people can’t stop fighting. Pocahontas kept trying to get them to stop, but no one would listen.

The story ends in nautical imagery with the added depiction of the Grand Canyon, which seems to symbolize the conservative and liberal divide that’s splitting our country wide open. The water in the canyon symbolizes the receding Flood waters that sculpted it, as the colors fade to sepia in an image that seems to define America.

Such is the love of Heaven poured out for this country through personal care and warnings of present danger. Not because God loves one land more than others, but to showcase his love for the world through a system of fair government that allowed religious freedom where Christianity could develop.

Copyright

Copyright © 2026 LEMINSPIRATION, LLC. All rights reserved. No part of this book may be reproduced or used in any manner without written permission of the copyright owner, unless it meets the following gratis use guidelines. Up to 100 paragraphs of material from this book may be used in any media or print form if all the following conditions are met: 1) the material must be unaltered, 2) it is for Christian purposes such as speaking or writing articles, books, or pamphlets, whether commercial or noncommercial, 3) the purpose is in agreement with and supportive of the teachings of this book, 4) proper attribution is given, and 5) the material does not exceed 50% of the total work. 

Book Cover and title page by LEMINSPIRATION, LLC, produced on Canva. Appreciation also to ProWritingAid, Canva, Bible Gateway, Bible Hub, Gimp, and Chicago Manual of Style Online for services or information accessed in the book production process. No part of this book was written by Artificial Intelligence (AI) or ghost writers, but grammar and sentence structures were edited with assistance of AI-based tools. Unless otherwise stated, scripture quotations are from the Holy Bible, King James Version or American Standard Version–ASV1901 (ASV) with revisions. 

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