I've been give this some thought and what Markedward brings up in his thread Anti-Roman Imagery in the Revelation . The connections seems to imply some type of Mythology written in the Jewish bible and possibly taken from the Greek Mythology of Hydra .
It speaks of Leviathan coming from the sea which can be interperted metaphorically. Here is what Wikipedia has to give on the combat myth.
It notes that "The myth of God's triumph over Leviathan, a symbol of chaos, has the form of a combat myth" The word "chaos" is translated from 'sea' in which Leviathan is from. Noting that in Revelation John sees a Beast rising up out of the sea having seven heads. This again is a desciption of Leviathan.Many of the Hebrews' pagan neighbors had a "combat myth" about the good god battling the demon of chaos; one example of this mytheme is the Bablyonian Enuma Elish. A lesser known example is the very fragmentary myth of Labbu. According to historian Bernard McGinn, the combat myth's imagery influenced Jewish mythology. The myth of God's triumph over Leviathan, a symbol of chaos, has the form of a combat myth. In addition, McGinn thinks the Hebrews applied the "combat myth" motif to the relationship between God and Satan: originally a deputy in God's court, assigned to act as mankind's "accuser" (satan means "to oppose"), Satan evolved into a being with "an apparently independent realm of operation as a source of evil" — no longer God's deputy but his opponent in a cosmic struggle.
Even the Exodus story shows influence. McGinn believes the "Song of the sea", which the Hebrews sang after seeing God drown the Egyptian army in the Red Sea, includes "motifs and language from the combat myth used to emphasize the importance of the foundational event in Israel's religious identity: the crossing of the Red Sea and deliverance from the Pharaoh." Likewise, Armstrong notes the similarity between pagan myths in which gods "split the sea in half when they created the world" and the story of the Exodus from Egypt, in which Moses splits the Sea of Reeds (the Red Sea) — "though what is being brought into being in the Exodus, is not a cosmos but a people". In any case, the motif of God as the "divine warrior" fighting on Israel's behalf is clearly evident in the Song of the Sea (Ex. 15). This motif is recurrent in poetry throughout the Hebrew Scriptures (I Samuel 2; Zechariah 9:11-16;14:3-8).
I'm also noting that the Leviathan the Beast form out of the sea of chaos is a Demon or Devil. Which is been described as some what like unto Satan which will be destoryed by God. So I'm reading this as a metaphor that desrcibes the battle between God and Satan or good and evil.
This same metaphoric writting in Matthew 12 which concerns Jesus speaking in parables of the house of Satan being broken into and his goods taken.Studying and gathering more info about demons I come across these connections.
- Demon equakes to spirit, unclean spirit(s), evil spirit(s) and devil(s).
- Unclean is symbolic of Goat, Swine, Frogs, and Lepers.
- Haunts denotes the Deep, Sea, Desert, Tombs and Mountains.
I also noticed that when Jesus spoke of the demons he then related them to unclean spirits and or devils in the KJV. So I gather that these are interchangeable and synonymous with man. One passage that deals with demons (unclean spirits) I would like for us to take a deeper look into is from Matthew 12 were Jesus enters the synagogue after his disciples plucked the ears of corn to eat on the sabbath. Jesus then answers the scribes and Pharisees question for a sign. The part I would like to deal with is Matthew 12:43-45
43When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
44Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.
45Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.
My first thought would be why had Jesus sudden change to speaking about unclean spirits as in answering their question of a sign? But as you read on we come to realize that the disciples wanted to know why Jesus was speaking unto them in parables?(Matthew 13:10) Jesus spoke the parables about Beelzebub and unclean spirits on the same day as He told that of the sower (Mt. 12:46; 13:1). The large amount of parabolic language used that day therefore prompted their question.
So to the meaning behind this parabolic story of the unclean spirits. First we notice that Jesus said to them, “Even so shall it be also unto this wicked generation”
Excerpt: comments drawn from this source
“When the unclean spirit is gone out of a man, he walketh through dry places…” Walking through a wilderness and deciding to return to one’s house is clearly language applicable to a man. This is all confirmed by the fact that Jesus is almost certainly alluding to a verse in the Septuagint version ( which was the Bible in common use in Christ’s time) at Proverbs 9:12 Septuagint version which is omitted. This verse clearly speaks of a man, not a spirit, “ walks through a waterless waste, through a land that is desert, and with his hands garners barrenness”.
The “spirit” often refers to the attitude of mind (e.g. Mk. 14:38; Lk. 2:40; 2 Cor. 2:13; 12:18; Eph. 4:23). An “unclean spirit” may possibly refer to and unclean state of mind, which would fit the context in vs. 34-36. Because, as a man “thinketh in his heart, so is he” (Prov. 23:7), the spirit would be synonymous with the man. Thus the parable would describe a man’s attitude of mind being cleansed and then his going into an even more degenerate state.
As a parable the man, representing the Jews, who would not heed the teaching of Christ, walked through “dry places”. This may recall apostate Israel in the wilderness, who also “tempted Christ” (1 Cor. 10: 9), thereby refusing to obey the teaching of Moses, who represented Christ (Dt. 18:18). God led Israel “through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death. This exactly recalls the language of Proverbs 9:12 in the Septuagint - “through a waterless waste, through a land that is desert…barrenness”. Notice that Israel in the wilderness sought for the “rest” of the kingdom, but never found it (Heb. 3:11). Similarly, the man in Matthew 12: 43 went through the dry wilderness “seeking rest, and findeth none”.
The man decided to return to his house. This must have reference to v. 29, spoken shortly before, which says that the strong man of a house must be bound before the contents of his house can be taken away.
Thus the house to which the man returned was empty all the goods of the strong man had been taken away. This may have been symbolized by Jesus cleansing the temple (Mark. 11:15-17). He described the temple to the Jews as “your house” (Matthew 23:38). The man, representing apostate Israel, would call the temple “my house”. Christ’s cleansing of the temple at Passover time would have mirrored the Jewish custom, based on Exodus 12:19, of the firstborn sweeping the leaven from the house. Jesus cleansed the temple, His “Father’s house” .
So in my conclusion of Matthew 12 of the man with the unclean spirit (demon) is that it’s a parable to teach of the unclean man (Jews) and his house (the temple). More to come...