From Greek typos (type, pattern, figure, impression); the biblical-interpretive discipline that identifies persons, events, institutions, and objects in the Old Testament (types) as divinely-designed foreshadowings of corresponding realities in the New Testament (antitypes), supremely the person and work of Christ. Biblical typology is not arbitrary allegory imposed on the text but the recognition of divinely-intended patterns that the NT itself identifies. The NT explicitly reads the OT typologically: Adam is a type (Greek typos) of Christ (Romans 5:14); the wilderness events are types (1 Corinthians 10:6, 11, these things were our examples [typoi]... they are written for our admonition); the Passover lamb foreshadows Christ our Passover (1 Corinthians 5:7; John 1:29); the tabernacle and its furnishings are a shadow of heavenly realities (Hebrews 8-10); the Melchizedek priesthood foreshadows Christ's priesthood (Hebrews 7); Jonah's three days foreshadow Christ's burial and resurrection (Matthew 12:40); the brazen serpent foreshadows Christ lifted up (John 3:14-15); the flood and the Red Sea foreshadow baptism (1 Peter 3:21; 1 Corinthians 10:2); Isaac, Joseph, David, Solomon, and many others foreshadow Christ in various respects. The substantive interpretive principles: typology is grounded in the divinely-intended unity of redemptive history; the type genuinely foreshadows the antitype by God's design; the antitype is greater than the type (Christ is greater than Adam, Moses, David, Solomon, Jonah, the temple, etc.); typology is controlled by the NT's own typological readings and by the analogy of Scripture, not by arbitrary allegorical fancy. The patriarchal-Reformed reader holds substantive biblical typology as a key discipline of redemptive-historical interpretation, distinguishing it from both the wooden literalism that misses the typological dimension and the arbitrary allegorism that imposes meanings the text does not bear.