The Prophecies in Daniel 8-9 are two parts of the same
vision. Most people don’t see it that way, but there is compelling
evidence for this position.
There is a very important feature that is completely lost in
translation. The word “vision” is
translated from two different Hebrew words, “chazon” and “mareh”. This difference helps
us to understand some key features of Daniel 8 and 9. You’ll see why in a little while. Here, they will be identified with red and
green. Most of the time it uses “chazon”.
However, in verse 16 Gabriel is instructed to help Daniel understand the
“mareh”, verse 26 refers to the “mareh” of the evening and morning, verse 27 says none
understood the “mareh” even though the “chazon” had been explained.
In chapter 9 verse 21Daniel says he
saw Gabriel whom he had seen in the “chazon”
at the beginning. Then Gabriel tells
Daniel in verse 23 to consider the “mareh”.
A survey of Daniel 9 will quickly
reveal that there is no “chazon” and “mareh” in chapter 9 to which it could be referring. And, since Gabriel was instructed in chapter
8 to help Daniel understand the “mareh”, and the
chapter concludes with Daniel saying that none understood the “mareh”, we can logically conclude that the “chazon” and “mareh”
that Daniel 9 are referring to are the ones in chapter 8.
Here are the two chapters in their entirety.
Daniel 8
1
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In the third year of the reign of king Belshazzar a vision (chazon) appeared
unto me, even unto me Daniel, after that
which appeared unto me at the first.
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בשׁנת שׁלושׁ למלכות בלאשׁצר המלך חזון
נראה אלי אני
דניאל אחרי הנראה אלי בתחלה
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2
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And I saw in a vision (chazon); and it came to pass, when I saw, that
I was at Shushan in
the palace, which is in the province of Elam;
and I saw in a vision (chazon),
and I was by the river of Ulai.
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ואראה בחזון ויהי בראתי
ואני בשׁושׁן הבירה אשׁר בעילם המדינה ואראה בחזון ואני הייתי
על־אובל אולי
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3
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Then I lifted up mine eyes, and saw, and, behold, there stood
before the river a ram which had two horns:
and the two horns were
high; but one was higher than the other, and
the higher came up last.
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ואשׂא עיני ואראה והנה איל אחד עמד לפני האבל
ולו קרנים והקרנים גבהות והאחת גבהה מן־השׁנית והגבהה עלה באחרנה
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4
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I saw the ram pushing westward, and northward, and southward; so
that no beasts might stand before him, neither was
there any that could deliver out of his hand; but he did according to
his will, and became great.
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ראיתי את־האיל מנגח ימה וצפונה ונגבה וכל־חיות
לא־יעמדו לפניו ואין מציל מידו ועשׂה כרצנו והגדיל
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5
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And as I was considering, behold, an he goat came from the west
on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.
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ואני הייתי מבין
והנה צפיר־העזים בא מן־המערב על־פני כל־הארץ ואין נוגע בארץ והצפיר קרן חזות בין
עיניו
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6
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And he came to the ram that had two
horns, which I had seen standing before the river, and ran unto him in the
fury of his power.
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ויבא עד־האיל בעל הקרנים אשׁר ראיתי עמד לפני
האבל וירץ אליו בחמת כחו
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7
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And I saw him come close unto the ram, and he was moved with
choler against him, and smote the ram, and brake his two horns: and there was
no power in the ram to stand before him, but he cast him down to the ground,
and stamped upon him: and there was none that could deliver the ram out of
his hand.
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וראיתיו מגיע אצל האיל ויתמרמר אליו ויך
את־האיל וישׁבר את־שׁתי קרניו ולא־היה כח באיל לעמד לפניו וישׁליכהו ארצה
וירמסהו ולא־היה מציל לאיל מידו
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8
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Therefore the he goat waxed very great: and when he was strong,
the great horn was broken; and for it came up four notable ones toward the
four winds of heaven.
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וצפיר העזים הגדיל עד־מאד וכעצמו נשׁברה הקרן
הגדולה ותעלנה חזות ארבע תחתיה לארבע רוחות השׁמים
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9
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And out of one of them came forth a little horn, which waxed
exceeding great, toward the south, and toward the east, and toward the
pleasant land.
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ומן־האחת מהם יצא קרן־אחת מצעירה ותגדל־יתר
אל־הנגב ואל־המזרח ואל־הצבי
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10
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And it waxed great, even to the
host of heaven; and it cast down some of the
host and of the stars to the ground, and stamped upon them.
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ותגדל עד־צבא השׁמים
ותפל ארצה מן־הצבא ומן־הכוכבים ותרמסם
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11
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Yea, he magnified himself even to
the prince of the host, and by him the daily sacrifice
was taken away, and the place of his sanctuary was cast down.
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ועד שׂר־הצבא הגדיל וממנו הרים התמיד והשׁלך
מכון מקדשׁו
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12
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And an host was given him against
the daily sacrifice by reason of
transgression, and it cast down the truth to the ground; and it practised,
and prospered.
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וצבא תנתן
על־התמיד בפשׁע ותשׁלך אמת ארצה ועשׂתה והצליחה
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13
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Then I heard one saint speaking, and another saint said unto that
certain saint which spake, How long shall be the vision (chazon) concerning
the daily sacrifice, and the transgression of
desolation, to give both the sanctuary and the host to be trodden under foot?
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ואשׁמעה אחד־קדושׁ מדבר ויאמר אחד קדושׁ
לפלמוני המדבר עד־מתי החזון התמיד והפשׁע
שׁמם תת וקדשׁ וצבא מרמס
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14
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And he said unto me, Unto two thousand and three hundred days;
then shall the sanctuary be cleansed.
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ויאמר אלי עד ערב
בקר אלפים ושׁלשׁ מאות ונצדק קדשׁ
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15
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And it came to pass, when I, even
I Daniel, had seen the vision (chazon), and sought for the meaning, then,
behold, there stood before me as the appearance of a man.
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ויהי בראתי אני דניאל את־החזון ואבקשׁה בינה
והנה עמד לנגדי כמראה־גבר
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16
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And I heard a man's voice between the
banks of Ulai, which called, and said, Gabriel, make this man to understand the vision
(mareh).
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ואשׁמע קול־אדם בין אולי ויקרא ויאמר גבריאל
הבן להלז את־המראה
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17
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So he came near where I stood: and when he came, I was afraid,
and fell upon my face: but he said unto me, Understand, O son of man: for at
the time of the end shall be the vision (chazon).
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ויבא אצל עמדי ובבאו נבעתי ואפלה על־פני ויאמר
אלי הבן בן־אדם כי לעת־קץ החזון
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18
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Now as he was speaking with me, I was in a deep sleep on my face
toward the ground: but he touched me, and set me upright.
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ובדברו עמי נרדמתי על־פני ארצה ויגע־בי
ויעמידני על־עמדי
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19
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And he said, Behold, I will make thee know what shall be in the
last end of the indignation: for at the time appointed the end shall be.
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ויאמר הנני מודיעך את אשׁר־יהיה באחרית הזעם כי
למועד קץ
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20
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The ram which thou sawest having two
horns are the kings of Media and Persia.
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האיל אשׁר־ראית
בעל הקרנים מלכי מדי ופרס
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21
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And the rough goat is the king of
Grecia: and the great horn that is between
his eyes is the first king.
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והצפיר השׂעיר מלך יון והקרן הגדולה אשׁר
בין־עיניו הוא המלך הראשׁון
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22
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Now that being broken, whereas four stood up for it, four
kingdoms shall stand up out of the nation, but not in his power.
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והנשׁברת ותעמדנה ארבע תחתיה ארבע מלכיות מגוי
יעמדנה ולא בכחו
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23
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And in the latter time of their kingdom, when the transgressors
are come to the full, a king of fierce countenance, and understanding dark sentences,
shall stand up.
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ובאחרית מלכותם
כהתם הפשׁעים יעמד מלך עז־פנים ומבין חידות
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24
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And his power shall be mighty, but not by his own power: and he
shall destroy wonderfully, and shall prosper, and practise, and shall destroy
the mighty and the holy people.
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ועצם כחו ולא
בכחו ונפלאות ישׁחית והצליח ועשׂה והשׁחית עצומים ועם־קדשׁים
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25
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And through his policy also he shall cause craft to prosper in
his hand; and he shall magnify himself in his
heart, and by peace shall destroy many: he shall also stand up against the
Prince of princes; but he shall be broken without hand.
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ועל־שׂכלו והצליח מרמה בידו ובלבבו יגדיל
ובשׁלוה ישׁחית רבים ועל־שׂר־שׂרים יעמד ובאפס יד ישׁבר
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26
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And the vision (mareh)
of the evening and the morning which was told is
true: wherefore shut thou up the vision (chazon); for it shall
be for many days.
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ומראה הערב והבקר
אשׁר נאמר אמת הוא ואתה סתם החזון כי לימים
רבים
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27
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And I Daniel fainted, and was sick certain
days; afterward I rose up, and did the king's business; and I was astonished
at the vision (mareh),
but none understood it.
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ואני דניאל
נהייתי ונחליתי ימים ואקום ואעשׂה את־מלאכת המלך ואשׁתומם על־המראה ואין מבין
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Daniel 9
1
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In the first year of Darius the son of Ahasuerus, of the seed of
the Medes, which was made king over the realm of the Chaldeans;
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בשׁנת אחת
לדריושׁ בן־אחשׁורושׁ מזרע מדי אשׁר המלך על מלכות כשׂדים
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2
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In the first year of his reign I Daniel understood by books the
number of the years, whereof the word of [Yehovah] came to Jeremiah the
prophet, that he would accomplish seventy years in the desolations of
Jerusalem.
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בשׁנת אחת למלכו אני דניאל בינתי בספרים מספר
השׁנים אשׁר היה דבר־יהוה אל־ירמיה הנביא למלאות לחרבות ירושׁלם שׁבעים שׁנה
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3
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And I set my face unto the Lord God, to seek by prayer and
supplications, with fasting, and sackcloth, and ashes:
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ואתנה את־פני אל־אדני האלהים לבקשׁ תפלה
ותחנונים בצום ושׂק ואפר
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4
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And I prayed unto [Yehovah] my God, and made my confession, and
said, O Lord, the great and dreadful God, keeping the covenant and mercy to
them that love him, and to them that keep his commandments;
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ואתפללה ליהוה אלהי ואתודה ואמרה אנא אדני האל
הגדול והנורא שׁמר הברית והחסד לאהביו ולשׁמרי מצותיו
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5
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We have sinned, and have committed iniquity, and have done
wickedly, and have rebelled, even by departing from thy precepts and from thy
judgments:
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חטאנו ועוינו והרשׁענו ומרדנו וסור ממצותך
וממשׁפטיך
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6
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Neither have we hearkened unto thy servants the prophets, which
spake in thy name to our kings, our princes, and our fathers, and to all the
people of the land.
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ולא שׁמענו אל־עבדיך הנביאים אשׁר דברו בשׁמך
אל־מלכינו שׂרינו ואבתינו ואל כל־עם הארץ
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7
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O Lord, righteousness belongeth
unto thee, but unto us confusion of faces, as at this day; to the men of
Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that
are far off, through all the countries whither thou hast driven them,
because of their trespass that they have trespassed against thee.
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לך אדני הצדקה ולנו בשׁת הפנים כיום הזה לאישׁ
יהודה וליושׁבי ירושׁלם ולכל־ישׂראל הקרבים והרחקים בכל־הארצות אשׁר הדחתם שׁם
במעלם אשׁר מעלו־בך
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8
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O [Yehovah], to us belongeth
confusion of face, to our kings, to our princes, and to our fathers, because
we have sinned against thee.
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יהוה לנו בשׁת
הפנים למלכינו לשׂרינו ולאבתינו אשׁר חטאנו לך
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9
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To the Lord our God belong
mercies and forgivenesses, though we have rebelled against him;
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לאדני אלהינו
הרחמים והסלחות כי מרדנו בו
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10
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Neither have we obeyed the voice of [Yehovah] our God, to walk in
his laws, which he set before us by his servants the prophets.
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ולא שׁמענו בקול יהוה אלהינו ללכת בתורתיו אשׁר
נתן לפנינו ביד עבדיו הנביאים
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11
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Yea, all Israel have transgressed thy law, even by departing,
that they might not obey thy voice; therefore the curse is poured upon us,
and the oath that is written in the law of
Moses the servant of God, because we have sinned against him.
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וכל־ישׂראל עברו
את־תורתך וסור לבלתי שׁמוע בקלך ותתך עלינו האלה והשׁבעה אשׁר כתובה בתורת משׁה
עבד־האלהים כי חטאנו לו
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12
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And he hath confirmed his words, which he spake against us, and
against our judges that judged us, by bringing upon us a great evil: for
under the whole heaven hath not been done as hath been done upon Jerusalem.
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ויקם את־דבריו אשׁר־דבר עלינו ועל שׁפטינו אשׁר
שׁפטונו להביא עלינו רעה גדלה אשׁר לא־נעשׂתה תחת כל־השׁמים כאשׁר נעשׂתה
בירושׁלם
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13
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As it is written in the law of
Moses, all this evil is come upon us: yet made we not our prayer before [Yehovah]
our God, that we might turn from our iniquities, and understand thy truth.
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כאשׁר כתוב בתורת משׁה את כל־הרעה הזאת באה
עלינו ולא־חלינו את־פני יהוה אלהינו לשׁוב מעוננו ולהשׂכיל באמתך
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14
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Therefore hath [Yehovah] watched upon the evil, and brought it
upon us: for [Yehovah] our God is righteous
in all his works which he doeth: for we obeyed not his voice.
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וישׁקד יהוה
על־הרעה ויביאה עלינו כי־צדיק יהוה אלהינו על־כל־מעשׂיו אשׁר עשׂה ולא שׁמענו
בקלו
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15
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And now, O Lord our God, that hast brought thy people forth out
of the land of Egypt with a mighty hand, and hast gotten thee renown, as at
this day; we have sinned, we have done wickedly.
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ועתה אדני אלהינו אשׁר הוצאת את־עמך מארץ מצרים
ביד חזקה ותעשׂ־לך שׁם כיום הזה חטאנו רשׁענו
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16
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O Lord, according to all thy righteousness, I beseech thee, let
thine anger and thy fury be turned away from thy city Jerusalem, thy holy
mountain: because for our sins, and for the iniquities of our fathers,
Jerusalem and thy people are become a
reproach to all that are about us.
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אדני ככל־צדקתך ישׁב־נא אפך וחמתך מעירך
ירושׁלם הר־קדשׁך כי בחטאינו ובעונות אבתינו ירושׁלם ועמך לחרפה לכל־סביבתינו
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17
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Now therefore, O our God, hear the prayer of thy servant, and his
supplications, and cause thy face to shine upon thy sanctuary that is
desolate, for the Lord's sake.
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ועתה שׁמע אלהינו
אל־תפלת עבדך ואל־תחנוניו והאר פניך על־מקדשׁך השׁמם למען אדני
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18
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O my God, incline thine ear, and hear; open thine eyes, and
behold our desolations, and the city which is called by thy name: for we do
not present our supplications before thee for our righteousnesses, but for
thy great mercies.
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הטה אלהי אזנך
ושׁמע פקחה עיניך וראה שׁממתינו והעיר אשׁר־נקרא שׁמך עליה כי לא על־צדקתינו
אנחנו מפילים תחנונינו לפניך כי על־רחמיך הרבים
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19
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O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not,
for thine own sake, O my God: for thy city and thy people are called by thy
name.
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אדני שׁמעה אדני סלחה אדני הקשׁיבה ועשׂה
אל־תאחר למענך אלהי כי־שׁמך נקרא על־עירך ועל־עמך
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20
|
And whiles I was speaking, and
praying, and confessing my sin and the sin of my people Israel, and
presenting my supplication before [Yehovah] my God for the holy mountain of
my God;
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ועוד אני מדבר
ומתפלל ומתודה חטאתי וחטאת עמי ישׂראל ומפיל תחנתי לפני יהוה אלהי על הר־קדשׁ
אלהי
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21
|
Yea, whiles I was speaking in
prayer, even the man Gabriel, whom I had seen in the vision
(chazon) at the beginning, being caused
to fly swiftly, touched me about the time of the evening oblation.
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ועוד אני מדבר בתפלה והאישׁ גבריאל אשׁר ראיתי
בחזון בתחלה מעף
ביעף נגע אלי כעת מנחת־ערב
|
22
|
And he informed me, and talked
with me, and said, O Daniel, I am now come forth to give thee skill and
understanding.
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ויבן וידבר עמי
ויאמר דניאל עתה יצאתי להשׂכילך בינה
|
23
|
At the beginning of thy supplications the commandment came forth,
and I am come to shew thee; for thou art greatly beloved: therefore understand the
matter, and consider the vision (mareh).
|
בתחלת תחנוניך
יצא דבר ואני באתי להגיד כי חמודות אתה ובין בדבר והבן במראה
|
24
|
Seventy weeks are determined upon thy people and upon thy holy
city, 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 (chazon)
and prophecy, and to anoint the most Holy.
|
שׁבעים שׁבעים נחתך על־עמך ועל־עיר קדשׁך לכלא
הפשׁע ולחתם חטאות ולכפר עון ולהביא צדק עלמים ולחתם חזון ונביא ולמשׁח
קדשׁ קדשׁים
|
25
|
Know therefore and understand, that
from the going forth of the commandment to restore and to build Jerusalem
unto the Messiah the Prince shall be seven
weeks, and threescore and two weeks: the street shall be built again, and the
wall, even in troublous times.
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ותדע ותשׂכל מן־מצא דבר להשׁיב ולבנות ירושׁלם
עד־משׁיח נגיד שׁבעים שׁבעה ושׁבעים שׁשׁים ושׁנים תשׁוב ונבנתה רחוב וחרוץ
ובצוק העתים
|
26
|
And after threescore and two weeks shall Messiah be cut off, but
not for himself: and the people of the prince that shall come shall destroy
the city and the sanctuary; and the end thereof shall
be with a flood, and unto the end of the war desolations are
determined.
|
ואחרי השׁבעים שׁשׁים ושׁנים יכרת משׁיח ואין
לו והעיר והקדשׁ ישׁחית עם נגיד הבא וקצו בשׁטף ועד קץ מלחמה נחרצת שׁממות
|
27
|
And he shall confirm the covenant with many for one week: and in
the midst of the week he shall cause the sacrifice and the oblation to cease,
and for the overspreading of abominations he shall make it desolate, even until the consummation, and that
determined shall be poured upon the desolate.
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והגביר ברית לרבים שׁבוע אחד וחצי השׁבוע
ישׁבית זבח ומנחה ועל כנף שׁקוצים משׁמם ועד־כלה ונחרצה תתך על־שׁמם
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The Ram
Daniel 8:1-4, 15-20
1 In the third year of the reign of king
Belshazzar a vision appeared unto me, even unto me Daniel, after that which
appeared unto me at the first.
2 And I saw in a vision; and it came to pass,
when I saw, that I was at Shushan in the palace, which is in the province of
Elam; and I saw in a vision, and I was by the river of Ulai.
3 Then I lifted up mine eyes, and saw, and,
behold, there stood before the river a ram which had two horns: and the two
horns were high; but one was higher than the other, and the higher came up
last.
4 I saw the ram pushing westward, and northward,
and southward; so that no beasts might stand before him, neither was there any
that could deliver out of his hand; but he did according to his will, and
became great.
---------------------------------------------------------------
15 And it came to pass, when I, even I Daniel, had
seen the vision, and sought for the meaning, then, behold, there stood before
me as the appearance of a man.
16 And I heard a man's voice between the banks of
Ulai, which called, and said, Gabriel, make this man to understand the vision.
17 So he came near where I stood: and when he
came, I was afraid, and fell upon my face: but he said unto me, Understand, O
son of man: for at the time of the end shall be the vision.
18 Now as he was speaking with me, I was in a deep
sleep on my face toward the ground: but he touched me, and set me upright.
19 And he said, Behold, I will make thee know what
shall be in the last end of the indignation: for at the time appointed the end
shall be.
20 The ram which thou sawest having two horns are
the kings of Media and Persia.
Here, the Bible clearly states that the ram with two horns
represents Media and Persia.
One of the horns is higher than the other and the higher one comes
up last.
In early Iranian history the Medes were dominant over the Persians who
were their vassals. In 559 B.C.E.Cyrus
II became king of the Persians. In 553 B.C.E.he
rebelled against the Medes and, three years later, captured the Median capital
of Ecbatana.
The combined Persian and Median forces expanded out, conquering much of
the near east.[2] [3] Today, we usually speak of the Persian
Empire.
The Persian Empire came from the east. The Persians ventured westward and spread out
from there. That’s why the vision
describes it as spreading westward and northward and southward.
The text says the ram became great, which appropriately
describes the size of the Persian Empire.
It will also become important for comparing it to the other symbols in
the vision.
The
Goat
Daniel 8:5-8, 21-22
5 And as I
was considering, behold, an he goat came from the west on the face of the whole
earth, and touched not the ground: and the goat had a notable horn between his
eyes.
6 And he
came to the ram that had two horns, which I had seen standing before the river,
and ran unto him in the fury of his power.
7 And I
saw him come close unto the ram, and he was moved with choler against him, and
smote the ram, and brake his two horns: and there was no power in the ram to
stand before him, but he cast him down to the ground, and stamped upon him: and
there was none that could deliver the ram out of his hand.
8 Therefore
the he goat waxed very great: and when he was strong, the great horn was
broken; and for it came up four notable ones toward the four winds of heaven.
--------------------------------------------------------
21 And the
rough goat is the king of Grecia: and the great horn that is between his eyes
is the first king.
22 Now that
being broken, whereas four stood up for it, four kingdoms shall stand up out of
the nation, but not in his power.
The Bible clearly states that the goat represents Greece. The Greek cities were fiercely independent by
nature. Phillip of Macedon began the
work of defeating the Greek city states and uniting them under a common
authority and planned to conquer Persia.
When he died, his son Alexander succeeded him. “At the time of Philip’s death in the summer
of 336, there was thus open war between Persian and Macedonian forces in
Hellespontine Phrygia. This was the war that Alexander inherited. Alexander was
twenty years old when he became king, having been tutored by the philosopher
Aristotle and groomed for kingship by governing Macedon while his father was on
campaign, when Alexander was not campaigning with him. Between 336 and 334,
Alexander consolidated Macedonian power in Thrace and in Greece.”[4]
The text describes the goat as going over the face of the whole
earth and not touching the ground.
Alexander conquered the known world by the age of thirty-two. The Bible says the goat broke the two horns
of the ram and trampled on him.
Alexander’s main objective was conquering the Persians, which he did in
just a few years.[5]
The goat waxed very great, in contrast to the ram, which only waxed
great. This indicates that Alexander’s
empire was greater and more powerful than the Persian Empire.
The Bible says that the four horns that came up when the first horn
was broken are four kingdoms that arose out of it, but not in his power. “He was asked to whom he left his
kingdom. Since he had no obvious heir,
this was an urgent question. ‘To the
strongest,’ he replied. He also declared
– his last recorded words – that ‘all his foremost friends would hold a great
funeral contest over him’”[6]
Alexander’s empire didn’t pass to his family.
Instead, his generals set up their own kingdoms and fought for several
decades for control. By 276 B.C.E.the
Antagonid, Selucid and Ptolemaic dynasties were firmly established and the
foundations had been laid for the Attalid dynasty.[7]
The
Little Horn
Daniel 8:8-14
8 Therefore
the he goat waxed very great: and when he was strong, the great horn was
broken; and for it came up four notable ones toward the four winds of heaven.
9 And out
of one of them came forth a little horn, which waxed exceeding great, toward
the south, and toward the east, and toward the pleasant land.
10 And it
waxed great, even to the host of heaven; and it cast down some of the host and
of the stars to the ground, and stamped upon them.
11 Yea, he
magnified himself even to the prince of the host, and by him the daily sacrifice
was taken away, and the place of the sanctuary was cast down.
12 And an
host was given him against the daily sacrifice by reason of transgression, and
it cast down the truth to the ground; and it practised, and prospered.
13 Then I
heard one saint speaking, and another saint said unto that certain saint which
spake, How long shall be the vision concerning the daily sacrifice, and the
transgression of desolation, to give both the sanctuary and the host to be
trodden under foot?
14 And he
said unto me, Unto two thousand and three hundred days; then shall the
sanctuary be cleansed.
15 And it
came to pass, when I, even I Daniel, had seen
the vision, and sought for the meaning, then, behold, there stood before me as
the appearance of a man.
16 And I
heard a man's voice between the banks of Ulai,
which called, and said, Gabriel, make this man
to understand the vision.
17 So he
came near where I stood: and when he came, I was afraid, and fell upon my face:
but he said unto me, Understand, O son of man: for at the time of the end shall be the vision.
23 And in
the latter time of their kingdom, when the transgressors are come to the full,
a king of fierce countenance, and understanding dark sentences, shall stand up.
24 And his
power shall be mighty, but not by his own power: and he shall destroy
wonderfully, and shall prosper, and practise, and shall destroy the mighty and
the holy people.
25 And
through his policy also he shall cause craft to prosper in his hand; and he
shall magnify himself in his heart, and by peace shall destroy many: he shall
also stand up against the Prince of princes; but he shall be broken without
hand.
26 And the
vision of the evening and the morning which was told is true: wherefore shut
thou up the vision; for it shall be for many days.
27 And I
Daniel fainted, and was sick certain days; afterward I rose up, and did the
king's business; and I was astonished at the vision, but none understood it.
Many Christians say that the little horn represents Antiochus
Epiphanes. Let’s examine the evidence.
Verse 9 says “out of one of them came forth a
little horn”. Many people assume that it
is saying the little horn came out of one of the four horns, which is a
reasonable interpretation. However, the
grammar suggests that the horn comes from one of the four winds. The “four notable ones” that come up after
the great horn is broken are feminine in the original language, “notable ones” (חָז֤וּת) (chazuth)(feminine). They are broken
towards the four “winds (רוּח֥וֹת)( rū·ḥō·wṯ)(feminine) of heaven(הַשָּׁמָֽיִם)( haš·šā·ma·yim)(masculine)”. Out of “one (הָאַחַ֣ת)( hā·’a·ḥaṯ)(feminine)
of them (מֵהֶ֔ם)( mê·hem)(masculine)”
comes the little horn. This is obviously
lost in translation, but one can see in the original that the little horn comes
from one of the four winds (feminine) of heaven (masculine) which matches the
gender of one (feminine) of them (masculine).
This contradicts the Antiochus Epiphanes theory since he was a
Seleucid king (one of the four horns).
Verse 9 states that the little horn waxed “exceeding great”. Verse 4 states that the ram (Medo-Persia) only
became “great”. Verse 8 states that the
goat (Hellenistic World) waxed “very great”.
One could debate whether or not the Hebrew words translated as
“exceeding great” is higher than the Hebrew words translated as “very
great”. However, the little horn
certainly becomes greater than the Medo-Persian Empire and likely greater than
the Hellenistic World. Antiochus
Epiphanes never achieved such power.
Verse 23 states that the little horn comes in the latter time of
the Hellenistic World. Antiochus
Epiphanes ruled from 175 to 164 B.C.E. The Hellenistic World is acknowledged to
have ended with the Battle of Actium in 31 B.C.E. Octavian declared the Ptolemaic dynasty at an
end on August 29, 30 B.C.E.as a result of this battle, thus ending the
Hellenistic era[8]
Verse 17 states “for at the time of the end shall be the vision”.
Daniel 12:9 states “the words are closed
up and sealed till the time of the end”.
Daniel 12 uses this same phrase “time of the end” in the context of
verse 2 which states “many of them that sleep in the dust of the earth shall
awake, some to everlasting life, and some to shame and
everlasting contempt”. We can see from
this that the “time of the end” in Daniel’s visions includes the resurrection
of the dead. If the vision in Daniel 8
stretches to the “time of the end”, then it would continue into our future. But, the Antiochus Epiphanes interpretation
demands that it only extends to the second century B.C.E.
Finally, verse 25 states that the power represented by the little
horn is “broken without hand”. In Daniel
2 God’s kingdom is represented by a stone that is cut “without hands” and
breaks the earthly kingdoms. The little
horn being “broken without hand” shows that it is broken by God’s power and not
by man.
Thus we have several pieces of evidence that the little horn comes
from one of the four winds (instead of one of the four horns), comes up in the latter
part of the Hellenistic era, becomes greater than the Medo-Persian Empire and
equal to or greater than the entire Hellenistic world, and extends to the end
of time. And the little horn is broken
through supernatural means. Antiochus
Epiphanes did not even come close to fulfilling any of these features.
However, Daniel’s previous visions clearly present such a
kingdom. Daniel 2’s fourth kingdom is
represented in two phases by the legs of iron and feet of iron and clay. Daniel 7’s fourth kingdom is represented in
two phases by the fourth beast and little horn that grows out of it. Sometimes people might miss that the feet of
iron and clay and little horn don’t represent a new kingdom, but a new phase of
the fourth kingdom. Daniel 8 emphasizes
this continuity by using one symbol.
But, you can see the two phases by the fact that it expands across the
earth in verse 9, and then exalts itself to heaven in verse 10. This shows a distinction between the
political phase and religious phase.
The Prince
of the Host
Daniel 8:10-12, 24-25 ASV
10 And it
waxed great, even to the host of heaven; and some of the host and of the stars
it cast down to the ground, and trampled upon them.
11 Yea,
it magnified itself, even to the prince of the host; and it took away from him
the continual burnt-offering, and the place of his sanctuary was cast down.
12 And
the host was given over to it together with the continual burnt-offering
through transgression; and it cast down truth to the ground, and it did its
pleasure and prospered.
……………………………………………………………
24 And his power shall be mighty,
but not by his own power; and he shall destroy wonderfully, and shall
prosper and do his pleasure; and he shall destroy the mighty ones and the holy
people.
25 And
through his policy he shall cause craft to prosper in his hand; and he shall
magnify himself in his heart, and in their security shall he destroy many: he
shall also stand up against the prince of princes; but he shall be broken
without hand.
In Daniel 7, the little horn grew out of the fourth beast. This showed that the little horn was, in some
ways, a continuation of the fourth beast power, but it also emphasized that
this was a distinct phase. The little
horn in Daniel 8 emphasizes the similarity of the actions of the two phases and
blurs the distinction between them. Part
of the reason for this seems to be that it is hinting at the cosmic powers
behind the events on Earth.
It explicitly refers to this larger power in verse 24 when it says
that its power is not its own. In verse
10 it speaks of casting some of the host of heaven to the ground. This allusion is made clear in Revelation 12
(See section on Revelation 12), which discusses the same period, only more
explicitly exposing the fact that Satan, who casts some of the host of heaven
to the earth, is the power behind both Pagan and Papal Rome.
Daniel 8:10-12, 24-25 ASV
10 And it waxed great, even to the host of heaven; and some
of the host and of the stars it cast down to the ground, and trampled upon
them.
11 Yea, it magnified itself, even
to the prince of the host; and it took away from him the continual
burnt-offering, and the place of his sanctuary was cast down.
12 And
the host was given over to it together with the continual burnt-offering
through transgression; and it cast down truth to the ground, and it did its
pleasure and prospered.
……………………………………………………………
24 And
his power shall be mighty, but not by his own power; and he shall destroy
wonderfully, and shall prosper and do his pleasure; and he shall destroy the
mighty ones and the holy people.
25 And
through his policy he shall cause craft to prosper in his hand; and he shall
magnify himself in his heart, and in their security shall he destroy many: he
shall also stand up against the prince of princes; but he shall be broken
without hand.
It says that the host is the host of heaven, so the prince of the
host must be over the host of heaven. It
says that the little horn magnifies itself to the prince of the host and takes
the continual burnt-offering away from him.
In order to understand this, we must first be certain what the
continual burnt-offering is. The word in
Hebrew is תָּמִיד (tamid).
It can be translated “daily” or “continually” or “always”. In the sanctuary service, it is used in
reference to the Table of Shewbread (Exodus 25:30), the Lampstand (Exodus
27:20), the high priest’s breastplate (Exodus 28:29), the Urim and Thummin on
the breastplate (Exodus 28:30), the high priest’s headpiece (Exodus 28:38), the
incense (Exodus 30:8) as well as the continual burnt-offering made every
morning and evening (Exodus 29: 38-42).
The tamid certainly refers to the sanctuary service. Many English translations translate it
referring to the daily sacrifice given every morning and evening. Some people question whether or not it should
be translated that way since the verses only contain the word tamid and the
word “sacrifice” is not actually in Daniel 8.
I, however, have no desire to argue against the learned scholars who
translate it as referring to the daily sacrifice. But, I would like to point out that, since
Daniel 8 does not actually contain the word “sacrifice” in the original Hebrew
and tamid is used in reference to so many aspects of the sanctuary service, one
could make the argument that the little horn is interfering with prince of the
host’s sanctuary ministry in general.
Now, who is the prince of the host?
There are three clues. The little
horn magnifies himself to equality with the prince of the host. The prince rules over the host of heaven. And, he performs a ministry in a sanctuary,
presumably a priest.
The Bible tells about the prince who is also the priest.
Psalm 110 ASV
1 [Yehovah]
saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy
footstool.
2 [Yehovah] will send forth the rod of thy
strength out of Zion: Rule thou in the midst of thine enemies.
3 Thy people offer themselves willingly In the
day of thy power, in holy array: Out of the womb of the morning Thou hast the
dew of thy youth.
4 [Yehovah] hath sworn, and will not repent: Thou
art a priest for ever After the order of Melchizedek.
5 The Lord at thy right hand Will strike through
kings in the day of his wrath.
6 He will judge among the nations, He will fill
the places with dead bodies; He will strike through the head in many countries.
7 He will drink of the brook in the way:
Therefore will he lift up the head.
This Psalm was written by David.
None of the kings who sat on David’s throne were also priests. This was impossible since priests could only
come from the tribe of Levi and David was from the tribe of Judah. But, this king will be a priest after the
order of Melchizedek. Melchizedek was
both a priest and king of Salem. He
blessed Abraham and Abraham paid him a tithe.
Genesis 14:18-20 ASV
18 And Melchizedek king of Salem brought forth
bread and wine: and he was priest of God Most High.
19 And he blessed him, and said, Blessed be Abram
of God Most High, possessor of heaven and earth:
20 and blessed be God Most High, who hath
delivered thine enemies into thy hand. And he gave him a tenth of all.
This is the model of the priest-king Psalms is referring to. Melchizedek was a priest before Levi was born
and he was a king before David was born.
He blessed Abraham and Abraham paid him tithe. A priest-king after the order of Melchizedek
is somone of an even higher order than David or Levi or even Abraham. This is why David refers to him as “my lord”.
The Davidic kings ended when the Babylonians conquered Jerusalem
and took the Jews into exile. When they
returned from exile, Zerubabel was appointed governor and Joshua became the
high priest. The Davidic line of kings
was not restored at this time. Although
Zerubabel was a descendant of David, he ruled only as governor. The prophet Zechariah used Joshua as an
illustration of God’s plan for the throne of David. When the throne was restored, the Davidic
king would be a priest-king like David talked about.
Zechariah 3:8-10 ASV
8 Hear now, O Joshua the high priest, thou and
thy fellows that sit before thee; for they are men that are a sign: for,
behold, I will bring forth my servant the Branch.
9 For, behold, the stone that I have set before
Joshua; upon one stone are seven eyes: behold, I will engrave the graving
thereof, saith [Yehovah] of hosts, and I will remove the iniquity of that land
in one day.
10 In that day, saith [Yehovah] of hosts, shall ye
invite every man his neighbor under the vine and under the fig-tree.
Zechariah 6:9-15 ASV
9 And the word of [Yehovah] came unto me, saying,
10 Take of them of the captivity, even of Heldai,
of Tobijah, and of Jedaiah; and come thou the same day, and go into the house
of Josiah the son of Zephaniah, whither they are come from Babylon;
11 yea, take of them silver and gold, and make
crowns, and set them upon the head of Joshua the son of Jehozadak, the high
priest;
12 and speak unto him, saying, Thus speaketh
[Yehovah] of hosts, saying, Behold, the man whose name is the Branch: and he
shall grow up out of his place; and he shall build the temple of [Yehovah];
13 even he shall build the temple of [Yehovah];
and he shall bear the glory, and shall sit and rule upon his throne; and he
shall be a priest upon his throne; and the counsel of peace shall be between
them both.
14 And the crowns shall be to Helem, and to
Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the
temple of [Yehovah].
15 And they that are far off shall come and build
in the temple of [Yehovah]; and ye shall know that [Yehovah] of hosts hath sent
me unto you. And this shall come to pass, if ye will diligently obey the voice
of [Yehovah] your God.
Other prophecies about this Branch make it clear that he is of the
line of David
Jeremiah 33:14-18 ASV
14 Behold, the days come, saith [Yehovah], that I
will perform that good word which I have spoken concerning the house of Israel
and concerning the house of Judah.
15 In those days, and at that time, will I cause a
Branch of righteousness to grow up unto David; and he shall execute justice and
righteousness in the land.
16 In those days shall Judah be saved, and
Jerusalem shall dwell safely; and this is the name whereby she shall be called:
[Yehovah] our righteousness.
17 For thus saith [Yehovah]: David shall never
want a man to sit upon the throne of the house of Israel;
18 neither shall the priests the Levites want a
man before me to offer burnt-offerings, and to burn meal-offerings, and to do
sacrifice continually.
Isaiah 11:1-16 ASV
And there shall come forth a shoot out of the
stock of Jesse, and a branch out of his roots shall bear fruit.
2 And the Spirit of [Yehovah] shall rest upon
him, the spirit of wisdom and understanding, the spirit of counsel and might,
the spirit of knowledge and of the fear of [Yehovah].
3 And his delight shall be in the fear of [Yehovah];
and he shall not judge after the sight of his eyes, neither decide after the
hearing of his ears;
4 but with righteousness shall he judge the poor,
and decide with equity for the meek of the earth; and he shall smite the earth
with the rod of his mouth; and with the breath of his lips shall he slay the
wicked.
5 And righteousness shall be the girdle of his
waist, and faithfulness the girdle of his loins.
6 And the wolf shall dwell with the lamb, and the
leopard shall lie down with the kid; and the calf and the young lion and the
fatling together; and a little child shall lead them.
7 And the cow and the bear shall feed; their
young ones shall lie down together; and the lion shall eat straw like the ox.
8 And the sucking child shall play on the hole of
the asp, and the weaned child shall put his hand on the adder's den.
9 They shall not hurt nor destroy in all my holy
mountain; for the earth shall be full of the knowledge of [Yehovah], as the
waters cover the sea.
10 And it shall come to pass in that day, that the
root of Jesse, that standeth for an ensign of the peoples, unto him shall the
nations seek; and his resting-place shall be glorious.
11 And it shall come to pass in that day, that the
Lord will set his hand again the second time to recover the remnant of his
people, that shall remain, from Assyria, and from Egypt, and from Pathros, and
from Cush, and from Elam, and from Shinar, and from Hamath, and from the
islands of the sea.
12 And he will set up an ensign for the nations,
and will assemble the outcasts of Israel, and gather together the dispersed of
Judah from the four corners of the earth.
13 The envy also of Ephraim shall depart, and they
that vex Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall
not vex Ephraim.
14 And they shall fly down upon the shoulder of
the Philistines on the west; together shall they despoil the children of the
east: they shall put forth their hand upon Edom and Moab; and the children of
Ammon shall obey them.
15 And [Yehovah] will utterly destroy the tongue
of the Egyptian sea; and with his scorching wind will he wave his hand over the
River, and will smite it into seven streams, and cause men to march over
dryshod.
16 And there shall be a highway for the remnant of
his people, that shall remain, from Assyria; like as there was for Israel in
the day that he came up out of the land of Egypt.
Of course, Daniel was writing this after the end of David’s
dynasty, so this prince of the host can’t be one of them. Chronologically, this prince of the hosts can
only be the Messiah who is a priest-king.
Which
Sanctuary?
Daniel seems to clearly link this sanctuary with the prince of the
host of heaven. This raises the question
of whether or not the sanctuary on earth was modeled after something in heaven.
Daniel 8:10-11 KJV
10 And it waxed great, even to the host of heaven;
and it cast down some of the host and of the stars to the ground, and stamped
upon them.
11 Yea, he magnified himself even to the prince of
the host, and by him the daily sacrifice was taken away, and the place of the
sanctuary was cast down.
When Moses first built the earthly sanctuary, he was instructed to
make it according to the pattern. This
implies the possibility that it was patterned after something that existed
before it. Daniel seems to be confirming
that.
Exodus 25:8-9
8 And let them make me a sanctuary; that I may
dwell among them.
9 According to all that I shew thee, after the
pattern of the tabernacle, and the pattern of all the instruments thereof, even
so shall ye make it.
We will see later in Daniel 11 and 12 that the removal of the
“daily” helps set up the “abomination that maketh desolate”. The “abomination that maketh desolate” lasts
for a time, time and half a time, which we learned from Daniel 7 runs from
538-1798. The time from the removal of
the “daily” until the end of the “abomination” is 1290 days which runs from 508
– 1798. It also says that those who wait
until the end of the 1335 days will be blessed.
1335 years from 508 is 1843. We
will see shortly that this matches the end of the 2300 days.
Here are the verses that address that. We will go over them in more detail later.
Daniel 11:31
31 And
arms shall stand on his part, and they shall pollute the sanctuary of strength,
and shall take away the daily sacrifice,
and they shall place the abomination that maketh desolate.
Daniel 12:6-7
6 And one said to the man clothed in linen, which
was upon the waters of the river, How long shall it be to the end of these
wonders?
7 And I heard the man clothed in linen, which was
upon the waters of the river, when he held up his right hand and his left hand
unto heaven, and sware by him that liveth for ever that it shall be for a time,
times, and an half; and when he shall have accomplished to scatter the power of
the holy people, all these things shall be finished.
Daniel 12:11-12
11 And from the time that the daily sacrifice
shall be taken away, and the abomination that maketh desolate set up, there
shall be a thousand two hundred and ninety days.
12 Blessed is he that waiteth, and cometh to the
thousand three hundred and five and thirty days.
Since this takes place after the destruction of the temple in 70
C.E., then it can only be the heavenly sanctuary that is being discussed.
The Book of Hebrews spends much of its time talking about the
Messiah’s role as high priest in Heaven.
Hebrews 8:1-5
1
|
Now of the things which we have spoken this is the sum: We have
such an high priest, who is set on the right hand of the throne of the
Majesty in the heavens;
|
κεφαλαιον δε επι τοις λεγομενοις τοιουτον εχομεν αρχιερεα ος
εκαθισεν εν δεξια του θρονου της μεγαλωσυνης εν τοις ουρανοις
|
2
|
A minister of the sanctuary, and of the true tabernacle, which
the Lord pitched, and not man.
|
των αγιων λειτουργος και της σκηνης της αληθινης ην επηξεν ο
κυριος ουκ ανθρωπος
|
3
|
For
every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat
also to offer.
|
πας γαρ αρχιερευς εις το προσφερειν δωρα τε και θυσιας καθισταται
οθεν αναγκαιον εχειν τι και τουτον ο προσενεγκη
|
4
|
For
if he were on earth, he should not be a priest, seeing that there are priests
that offer gifts according to the law:
|
ει μεν ουν ην επι γης ουδ αν ην ιερευς οντων των προσφεροντων
κατα νομον τα δωρα
|
5
|
Who
serve unto the example and shadow of heavenly things, as Moses was admonished
of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the
pattern shewed to thee in the mount.
|
οιτινες υποδειγματι και σκια λατρευουσιν των επουρανιων καθως
κεχρηματισται μωυσης μελλων επιτελειν την σκηνην ορα γαρ φησιν ποιησεις παντα
κατα τον τυπον τον δειχθεντα σοι εν τω ορει
|
Hebrews 9:11, 24
11
|
But Christ being come an high priest of good things to come, by a
greater and more perfect tabernacle, not made with hands, that is to say, not
of this building;
|
χριστος δε παραγενομενος αρχιερευς των γενομενων αγαθων δια της
μειζονος και τελειοτερας σκηνης ου χειροποιητου τουτ εστιν ου ταυτης της
κτισεως
|
24
|
For Christ is not entered into the holy places made with hands,
which are the figures of the true; but into heaven itself, now to appear in
the presence of God for us:
|
ου γαρ εις χειροποιητα εισηλθεν αγια χριστος αντιτυπα των
αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ
ημων
|
One of the titles of the head of Papal Rome, the pope, is “Vicar of
Christ”[10]. The word “Christ” comes from the Greek form
of the word “Messiah” and both mean “anointed one”. A vicar is “a
person who acts in place of another; substitute”[11]. Thus, the little horn has magnified itself to
the Messiah.
The prince of the host of Heaven, who is also a priest, must be the
Messiah. By claiming to be the “Vicar of
Christ”, Papal Rome claimed authority over the Messiah’s ministry as high
priest in heaven.
The
removal of the Daily and the trampling of the Sanctuary
Daniel 8:10-12, 24-25 ASV
10 And it waxed great, even to the host of heaven; and some
of the host and of the stars it cast down to the ground, and trampled upon
them.
11 Yea,
it magnified itself, even to the prince of the host; and it took away from him
the continual burnt-offering, and the place of his sanctuary was cast down.
12 And the host was given over to
it together with the continual burnt-offering through transgression; and it
cast down truth to the ground, and it did its pleasure and prospered.
……………………………………………………………
24 And
his power shall be mighty, but not by his own power; and he shall destroy
wonderfully, and shall prosper and do his pleasure; and he shall destroy the
mighty ones and the holy people.
25 And
through his policy he shall cause craft to prosper in his hand; and he shall
magnify himself in his heart, and in their security shall he destroy many: he
shall also stand up against the prince of princes; but he shall be
broken without hand.
The little horn has magnified himself to the prince of the host, he
magnifies himself in his heart and he stands up against the prince of
princes. He claims to be the “Vicar of
Christ”, and a substitute of Christ’s priestly ministry, but it is only in his
heart and he is really working against Christ.
When the Levites, who served as priests in the earthly sanctuary,
encouraged the people to worship idols and allowed idol worshippers to enter
the sanctuary, they polluted it and God condemned them for it and ordered them
not to enter the inner part of the sanctuary.
Ezekiel 44:6-16
6
|
And
thou shalt say to the rebellious, even to the
house of Israel, Thus saith [Yehovah] GOD; O ye house of Israel, let it
suffice you of all your abominations,
|
ואמרת אל־מרי אל־בית ישׂראל כה אמר אדני יהוה רב־לכם מכל־תועבותיכם
בית ישׂראל
|
7
|
In
that ye have brought into my sanctuary
strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my
sanctuary, to pollute it, even my house, when
ye offer my bread, the fat and the blood, and they have broken my covenant
because of all your abominations.
|
בהביאכם בני־נכר ערלי־לב וערלי בשׂר להיות במקדשׁי לחללו את־ביתי
בהקריבכם את־לחמי חלב ודם ויפרו את־בריתי אל כל־תועבותיכם
|
8
|
And
ye have not kept the charge of mine holy things: but ye have set keepers of
my charge in my sanctuary for yourselves.
|
ולא שׁמרתם משׁמרת קדשׁי ותשׂימון לשׁמרי משׁמרתי במקדשׁי לכם
|
9
|
Thus
saith [Yehovah] GOD; No stranger, uncircumcised in heart, nor uncircumcised
in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel.
|
כה־אמר אדני יהוה כל־בן־נכר ערל לב וערל בשׂר לא יבוא אל־מקדשׁי
לכל־בן־נכר אשׁר בתוך בני ישׂראל
|
10
|
And
the Levites that are gone away far from me, when Israel went astray, which
went astray away from me after their idols; they shall even bear their
iniquity.
|
כי אם־הלוים אשׁר רחקו מעלי בתעות ישׂראל אשׁר תעו מעלי אחרי
גלוליהם ונשׂאו עונם
|
11
|
Yet
they shall be ministers in my sanctuary, having
charge at the gates of the house, and ministering to the house: they shall
slay the burnt offering and the sacrifice for the people, and they shall
stand before them to minister unto them.
|
והיו במקדשׁי משׁרתים פקדות אל־שׁערי הבית ומשׁרתים את־הבית המה
ישׁחטו את־העלה ואת־הזבח לעם והמה יעמדו לפניהם לשׁרתם
|
12
|
Because
they ministered unto them before their idols, and caused the house of Israel
to fall into iniquity; therefore have I lifted up mine hand against them,
saith [Yehovah] GOD, and they shall bear their iniquity.
|
יען אשׁר ישׁרתו אותם לפני גלוליהם והיו לבית־ישׂראל למכשׁול עון
על־כן נשׂאתי ידי עליהם נאם אדני יהוה ונשׂאו עונם
|
13
|
And
they shall not come near unto me, to do the office of a priest unto me, nor
to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their
abominations which they have committed.
|
ולא־יגשׁו אלי לכהן לי ולגשׁת על־כל־קדשׁי אל־קדשׁי הקדשׁים ונשׂאו
כלמתם ותועבותם אשׁר עשׂו
|
14
|
But
I will make them keepers of the charge of the house, for all the service
thereof, and for all that shall be done therein.
|
ונתתי אותם שׁמרי משׁמרת הבית לכל עבדתו ולכל אשׁר יעשׂה בו
|
15
|
But
the priests the Levites, the sons of Zadok, that kept the charge of my
sanctuary when the children of Israel went astray from me, they shall come
near to me to minister unto me, and they shall stand before me to offer unto
me the fat and the blood, saith [Yehovah] GOD:
|
והכהנים הלוים בני צדוק אשׁר שׁמרו את־משׁמרת מקדשׁי בתעות
בני־ישׂראל מעלי המה יקרבו אלי לשׁרתני ועמדו לפני להקריב לי חלב ודם נאם אדני
יהוה
|
16
|
They
shall enter into my sanctuary, and they shall come near to my table, to
minister unto me, and they shall keep my charge.
|
המה יבאו אל־מקדשׁי והמה יקרבו אל־שׁלחני לשׁרתני ושׁמרו את־משׁמרתי
|
Deuteronomy 4:11-25 emphatically states several times that God
cannot be seen and expressly forbids worshipping anything visible thing,
including a man, and expressly forbids making images of anything and
worshipping them. God did instruct Moses
to make the bronze serpent, but Hezekiah destroyed it when the Jews began to
venerate it (2 Kings 18:4). The Catholic
Church reasoned that, because the doctrine of the incarnation (God became the
visible man Jesus) violated God’s command in Deuteronomy 4, God must have
loosened the restriction against venerating images. Papal Rome encourages the veneration of
images in the Catechism of the Catholic Church.
2129
The divine injunction included the prohibition of every representation of God
by the hand of man. Deuteronomy explains: “Since you saw no form on the day
that [Yehovah] spoke to you at Horeb out of the midst of the fire, beware lest
you act corruptly by making a graven image for yourselves, in the form of any
figure.…” It is the absolutely
transcendent God who revealed himself to Israel. “He is the all,” but at the
same time “he is greater than all his works.”
He is “the author of beauty.”
2130
Nevertheless, already in the Old Testament, God ordained or permitted the
making of images that pointed symbolically toward salvation by the incarnate
Word: so it was with the bronze serpent, the ark of the covenant, and the
cherubim.
2131
Basing itself on the mystery of the incarnate Word, the seventh ecumenical
council at Nicaea (787) justified against the iconoclasts the veneration of
icons— of Christ, but also of the Mother of God, the angels, and all the
saints. By becoming incarnate, the Son of God introduced a new “economy” of
images.
2132
The Christian veneration of images is not contrary to the first commandment
which proscribes idols. Indeed , “the honor rendered to an image passes to its
prototype ,” and “whoever venerates an image venerates the person portrayed in
it.” The honor paid to sacred images is
a “respectful veneration,” not the adoration due to God alone: Religious
worship is not directed to images in themselves, considered as mere things, but
under their distinctive aspect as images leading us on to God incarnate. The
movement toward the image does not terminate in it as image, but tends toward
that whose image it is.[12]
Papal Rome has claimed Christ’s authority (which includes his
priesthood) and encouraged the veneration of images and has polluted the
sanctuary by bringing idol worshippers into it.
Christ’s ministry was “given over to it” “through transgression” and “the place of his sanctuary was cast down”. These actions have polluted the sanctuary
according to Ezekiel 44.
The little horn “shall prosper and do his pleasure”,
which pollutes the sanctuary.
2 Chronicle 36:14
14
|
Moreover
all the chief of the priests, and the people, transgressed very much after
all the abominations of the heathen; and polluted the house of [Yehovah]
which he had hallowed in Jerusalem.
|
גם כל־שׂרי הכהנים והעם הרבו למעול־מעל ככל תעבות הגוים ויטמאו
את־בית יהוה אשׁר הקדישׁ בירושׁלם
|
The little horn “shall destroy the mighty ones and
the holy people”. The classic
work on persecutions, including those performed by Papal Rome, is Fox’s Book of
Martyrs. It states:
We
come now to a period when persecution, under the guise of Christianity,
committed more enormities than ever disgraced the annals of paganism. Disregarding the maxims and the spirit of the
Gospel, the papal Church, arming herself with the power of the sword, vexed the
Church of God and wasted it for several centuries, a period most appropriately
termed in history, the “dark ages.” The
kings of the earth, gave their power to the “Beast,” and submitted to be
trodden on by the miserable vermin that often filled the papal chair….”[13]
The Catholic Church itself has stated:
The Catholic Church….proclaims that she has, a " horror of
blood." Nevertheless when confronted by heresy she does not content
herself with persuasion ; arguments of an intellectual and moral order appear
to her insufficient and she has recourse to force, to corporal punishment, to
torture. She creates tribunals like those of the Inquisition, she calls the
laws of State to her aid, if necessary she encourages a crusade, or a religious
war and all her " horror of blood " practically culminates into
urging the secular power to shed it, which proceeding is almost more odious for
it is less frank than shedding it herself. Especially did she act thus in the
sixteenth century with regard to Protestants. Not content to reform morally, to
preach by example, to convert people by eloquent and holy missionaries, she lit
in Italy, in the Low Countries, and above all in Spain the funeral piles of the
Inquisition. In France under Francis I. and Henry II., in England under Mary
Tudor, she tortured the heretics, whilst both in France and Germany during the
second half of the sixteenth and the first half of the seventeenth century if
she did not actually begin, at anyrate she encouraged and actively aided the
religious wars. No one will deny that we have here a great scandal to our
contemporaries excepting to a certain class still having few adherents which
theoretically - but theory often gives way before facts - affects a certain
taste for violence and bloodshed.
Mgr. d'Hulst remarked on this fact in his Careme of 1895 : "
The intervention of the secular power in the cause of heresy has left memories
which haunt the imagination of our contemporaries like a nightmare. Many men of
divers opinions find in this the great scandal of ecclesiastical history. Our
deadly enemies find herein matter for furious assaults, whilst our kindly
adversaries here encounter the stumblingblock which prevents their return to
us. Indeed, even among our friends and our brothers we find those who dare not
look this problem in the face. They ask permission from the Church to ignore or
even to deny all those acts and institutions in the past which have made
orthodoxy compulsory. And when the Church refuses this right, when she condemns
the thesis of absolute liberalism, when she defends, if not in its detailed
application at anyrate in principle, a legislation belonging to the great
centuries of faith, then a dread fear seizes them and leaves them with halting
faith or saddened by the sight of ironical or triumphant impiety."
(Professor
Alfred Baudrillart, Rector of the Catholic Institute of Paris, The Catholic
Church, the Renaissance and Protestantism, London, 1908, pages 182—184)
The previous
quote mentioned the inquisitions and crusades.
These events resulted in the persecution and deaths of countless Jews
and Muslims.
One particular
focus of the Spanish and Portuguese inquisitions was the issue of Jewish anusim
and Muslim converts to Catholicism, partly because these minority groups were
more numerous in Spain and Portugal than in many other parts of Europe, and
partly because they were often considered suspect due to the assumption that
they had secretly reverted to their previous religions.[14]
When Pope Urban
II (acting as the “Vicar of Christ”) called for the Crusade, he promised that
anyone who died while fighting and killing Muslims would be absolved of all
their sins and greatly rewarded in heaven.
The Christian masses responded to his speech with “God wills it!” When the Crusaders finally took Jerusalem,
the holy city, they massacred nearly all of the Moslems, including men, women
and children hiding in the mosques. It
is reported that the corpses and blood surrounding Al-Aqsa Mosque, located near
where the first and second temples stood, reached to the knees. The Jews who fled to their chief synagogue
were likewise massacred by the Catholic Christians when they burned the
synagogue to the ground, killing everyone inside.[15]
These are
exactly the kinds of action the Bible says pollute and defile the sanctuary.
Psalms 79:1
1
|
A Psalm of Asaph. O God, the
heathen are come into thine inheritance; thy holy temple have they defiled;
they have laid Jerusalem on heaps.
|
מזמור לאסף
אלהים באו גוים בנחלתך טמאו את־היכל קדשׁך שׂמו את־ירושׁלם לעיים
|
Ezekiel 7:22
22
|
My face will I turn also from them, and they shall pollute my
secret place: for the robbers shall enter
into it, and defile it.
|
והסבותי פני
מהם וחללו את־צפוני ובאו־בה פריצים וחללוה
|
Ezekiel 9:7
7
|
And he said unto them, Defile the house, and fill the courts with
the slain: go ye forth. And they went forth, and slew in the city.
|
ויאמר אליהם
טמאו את־הבית ומלאו את־החצרות חללים צאו ויצאו והכו בעיר
|
And the
Catholic Church which did all of this violence is led by man who claims to be
the “Vicar of Christ”, the one who acts in the place of the high priest in
heaven.
Ezekiel 22:26
26
|
Her priests have violated my law, and have profaned mine holy
things: they have put no difference between the holy and profane, neither
have they shewed difference between the
unclean and the clean, and have hid their eyes from my sabbaths, and I am
profaned among them.
|
כהניה חמסו
תורתי ויחללו קדשׁי בין־קדשׁ לחל לא הבדילו ובין־הטמא לטהור לא הודיעו ומשׁבתותי
העלימו עיניהם ואחל בתוכם
|
Zephaniah 3:4
4
|
Her prophets are light and treacherous persons: her priests have polluted
the sanctuary, they have done violence to the law.
|
נביאיה פחזים
אנשׁי בגדות כהניה חללו־קדשׁ חמסו תורה
|
When the
professed followers of God transgress God’s law, they pollute the
sanctuary. One can logically conclude
the followers of the high priest in heaven similarly pollute the sanctuary in
heaven.
2 Chronicle 36:14
14
|
Moreover
all the chief of the priests, and the people, transgressed very much after
all the abominations of the heathen; and polluted the house of [Yehovah]
which he had hallowed in Jerusalem.
|
גם כל־שׂרי הכהנים והעם הרבו למעול־מעל ככל תעבות הגוים ויטמאו
את־בית יהוה אשׁר הקדישׁ בירושׁלם
|
Numbers 5:1-3
1
|
And [Yehovah] spake unto Moses,
saying,
|
וידבר יהוה אל־משׁה לאמר
|
2
|
Command the children of Israel,
that they put out of the camp every leper, and every one that hath an issue,
and whosoever is defiled by the dead:
|
צו את־בני ישׂראל וישׁלחו מן־המחנה
כל־צרוע וכל־זב וכל טמא לנפשׁ
|
3
|
Both male and female shall ye put
out, without the camp shall ye put them; that they defile not their camps, in
the midst whereof I dwell.
|
מזכר עד־נקבה תשׁלחו אל־מחוץ למחנה
תשׁלחום ולא יטמאו את־מחניהם אשׁר אני שׁכן בתוכם
|
They were
required to utilize a Sin Offering to cleanse themselves in order to be able to
live in the camp again. The Sin Offering
prevented the Sanctuary from being defiled when they returned to the camp.
Leviticus 15:2,
13-15, 25, 28-31
2
|
Speak unto the children of Israel,
and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.
|
דברו אל־בני ישׂראל ואמרתם אלהם
אישׁ אישׁ כי יהיה זב מבשׂרו זובו טמא הוא
|
13
|
And when he that hath an issue is
cleansed of his issue; then he shall number to himself seven days for his
cleansing, and wash his clothes, and bathe his flesh in running water, and
shall be clean.
|
וכי־יטהר הזב מזובו וספר לו שׁבעת
ימים לטהרתו וכבס בגדיו ורחץ בשׂרו במים חיים וטהר
|
14
|
And on the eighth day he shall
take to him two turtledoves, or two young pigeons, and come before [Yehovah]
unto the door of the tabernacle of the congregation, and give them unto the
priest:
|
וביום השׁמיני יקח־לו שׁתי תרים או
שׁני בני יונה ובא לפני יהוה אל־פתח אהל מועד ונתנם אל־הכהן
|
15
|
And the priest shall offer them,
the one for a sin offering, and the
other for a burnt offering; and the
priest shall make an atonement for him before [Yehovah] for his issue.
|
ועשׂה אתם הכהן אחד חטאת והאחד עלה
וכפר עליו הכהן לפני יהוה מזובו
|
25
|
And if a woman have an issue of
her blood many days out of the time of her separation, or if it run beyond
the time of her separation; all the days of the issue of her uncleanness
shall be as the days of her separation: she shall
be unclean.
|
ואשׁה כי־יזוב זוב דמה ימים רבים
בלא עת־נדתה או כי־תזוב על־נדתה כל־ימי זוב טמאתה כימי נדתה תהיה טמאה הוא
|
28
|
But if she be cleansed of her
issue, then she shall number to herself seven days, and after that she shall
be clean.
|
ואם־טהרה מזובה וספרה לה שׁבעת ימים
ואחר תטהר
|
29
|
And on the eighth day she shall
take unto her two turtles, or two young pigeons, and bring them unto the
priest, to the door of the tabernacle of the congregation.
|
וביום השׁמיני תקח־לה שׁתי תרים או
שׁני בני יונה והביאה אותם אל־הכהן אל־פתח אהל מועד
|
30
|
And the priest shall offer the one
for a sin offering, and the other for a burnt offering; and the priest shall make
an atonement for her before [Yehovah] for the issue of her uncleanness.
|
ועשׂה הכהן את־האחד חטאת ואת־האחד
עלה וכפר עליה הכהן לפני יהוה מזוב טמאתה
|
31
|
Thus shall ye separate the
children of Israel from their uncleanness; that they die not in their
uncleanness, when they defile my tabernacle that is
among them.
|
והזרתם את־בני־ישׂראל מטמאתם ולא
ימתו בטמאתם בטמאם את־משׁכני אשׁר בתוכם
|
Numbers 19:2-3,
5, 9, 11-13
2
|
This is
the ordinance of the law which [Yehovah] hath commanded, saying, Speak unto
the children of Israel, that they bring thee a red heifer without spot,
wherein is no blemish, and upon which never came yoke:
|
זאת חקת התורה אשׁר־צוה יהוה לאמר
דבר אל־בני ישׂראל ויקחו אליך פרה אדמה תמימה אשׁר אין־בה מום אשׁר לא־עלה עליה
על
|
3
|
And ye shall give her unto Eleazar
the priest, that he may bring her forth without the camp, and one shall slay her before his face:
|
ונתתם אתה אל־אלעזר הכהן והוציא אתה
אל־מחוץ למחנה ושׁחט אתה לפניו
|
5
|
And one
shall burn the heifer in his sight; her skin, and her flesh, and her blood,
with her dung, shall he burn:
|
ושׂרף את־הפרה לעיניו את־ערה
ואת־בשׂרה ואת־דמה על־פרשׁה ישׂרף
|
9
|
And a man that is clean shall gather up the ashes of the
heifer, and lay them up without the
camp in a clean place, and it shall be kept for the congregation of the
children of Israel for a water of separation: it is
a purification for sin.
|
ואסף אישׁ טהור את אפר הפרה והניח מחוץ למחנה
במקום טהור והיתה לעדת בני־ישׂראל למשׁמרת למי נדה חטאת הוא
|
11
|
He that toucheth the dead body of
any man shall be unclean seven days.
|
הנגע במת לכל־נפשׁ אדם וטמא שׁבעת
ימים
|
12
|
He shall purify himself with it on
the third day, and on the seventh day he shall be clean: but if he purify not
himself the third day, then the seventh day he shall not be clean.
|
הוא יתחטא־בו ביום השׁלישׁי וביום
השׁביעי יטהר ואם־לא יתחטא ביום השׁלישׁי וביום השׁביעי לא יטהר
|
13
|
Whosoever toucheth the dead body
of any man that is dead, and purifieth not himself, defileth the tabernacle
of [Yehovah]; and that soul shall be cut off from Israel: because the water
of separation was not sprinkled upon him, he shall be unclean; his
uncleanness is yet upon him.
|
כל־הנגע במת בנפשׁ האדם אשׁר־ימות
ולא יתחטא את־משׁכן יהוה טמא ונכרתה הנפשׁ ההוא מישׂראל כי מי נדה לא־זרק עליו
טמא יהיה עוד טמאתו בו
|
Leviticus 14:2,
19
2
|
This shall be the law of the leper
in the day of his cleansing: He shall be brought unto the priest….
|
זאת תהיה תורת המצרע ביום טהרתו
והובא אל־הכהן
|
19
|
And the priest shall offer the sin
offering, and make an atonement for him that is to be cleansed from his
uncleanness; and afterward he shall kill the burnt offering:
|
ועשׂה הכהן את־החטאת וכפר על־המטהר
מטמאתו ואחר ישׁחט את־העלה
|
Not only does
the Sin Offering prevent the Sanctuary from being defiled, it is holy and it
makes the altar and the priests holy.
Exodus 29:36-37
36
|
And thou shalt offer every day a
bullock for a sin offering for
atonement: and thou shalt cleanse the altar, when thou hast made an atonement
for it, and thou shalt anoint it, to sanctify it.
|
ופר חטאת תעשׂה ליום על־הכפרים
וחטאת על־המזבח בכפרך עליו ומשׁחת אתו לקדשׁו
|
37
|
Seven days thou shalt make an
atonement for the altar, and sanctify it; and it shall be an altar most holy:
whatsoever toucheth the altar shall be holy.
|
שׁבעת ימים תכפר על־המזבח וקדשׁת
אתו והיה המזבח קדשׁ קדשׁים כל־הנגע במזבח יקדשׁ
|
Leviticus
6:25-27
25
|
Speak unto Aaron and to his sons,
saying, This is the law of the sin
offering: In the place where the burnt offering is killed shall the sin
offering be killed before [Yehovah]: it is
most holy.
|
דבר אל־אהרן ואל־בניו לאמר זאת תורת
החטאת במקום אשׁר תשׁחט העלה תשׁחט החטאת לפני יהוה קדשׁ קדשׁים הוא
|
26
|
The priest that offereth it for
sin shall eat it: in the holy place shall it be eaten, in the court of the
tabernacle of the congregation.
|
הכהן המחטא אתה יאכלנה במקום קדשׁ
תאכל בחצר אהל מועד
|
27
|
Whatsoever shall touch the flesh
thereof shall be holy: and when there is sprinkled of the blood thereof upon
any garment, thou shalt wash that whereon it was sprinkled in the holy place.
|
כל אשׁר־יגע בבשׂרה יקדשׁ ואשׁר יזה
מדמה על־הבגד אשׁר יזה עליה תכבס במקום קדשׁ
|
When the people
allow themselves to remain unclean, they defile the Sanctuary.
The Cleansing of the Sanctuary
Daniel 8: 13-14
13
|
Then
I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning
the daily sacrifice, and the transgression of
desolation, to give both the sanctuary and the host to be trodden under foot?
|
ואשׁמעה אחד־קדושׁ מדבר ויאמר אחד קדושׁ לפלמוני המדבר עד־מתי החזון
התמיד והפשׁע שׁמם תת וקדשׁ וצבא מרמס
|
14
|
And
he said unto me, Unto two thousand and three hundred days; then shall the
sanctuary be cleansed.
|
ויאמר אלי עד ערב בקר אלפים ושׁלשׁ מאות ונצדק קדשׁ
|
In order to understand what this is talking about, we need to look
at the sanctuary service on earth. We
need to know what happened when priests defiled the sanctuary.
Leviticus 10:1-11
1
|
And
Nadab and Abihu, the sons of Aaron, took either of them his censer, and put
fire therein, and put incense thereon, and offered strange fire before [Yehovah],
which he commanded them not.
|
ויקחו בני־אהרן נדב ואביהוא אישׁ מחתתו ויתנו בהן אשׁ וישׂימו עליה
קטרת ויקריבו לפני יהוה אשׁ זרה אשׁר לא צוה אתם
|
2
|
And
there went out fire from [Yehovah], and devoured them, and they died before [Yehovah].
|
ותצא אשׁ מלפני יהוה ותאכל אותם וימתו לפני יהוה
|
3
|
Then
Moses said unto Aaron, This is it that [Yehovah]
spake, saying, I will be sanctified in them that come nigh me, and before all
the people I will be glorified. And Aaron held his peace.
|
ויאמר משׁה אל־אהרן הוא אשׁר־דבר יהוה לאמר בקרבי אקדשׁ ועל־פני
כל־העם אכבד וידם אהרן
|
4
|
And
Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and
said unto them, Come near, carry your brethren from before the sanctuary out
of the camp.
|
ויקרא משׁה אל־מישׁאל ואל אלצפן בני עזיאל דד אהרן ויאמר אלהם קרבו
שׂאו את־אחיכם מאת פני־הקדשׁ אל־מחוץ למחנה
|
5
|
So
they went near, and carried them in their coats out of the camp; as Moses had
said.
|
ויקרבו וישׂאם בכתנתם אל־מחוץ למחנה כאשׁר דבר משׁה
|
6
|
And
Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover
not your heads, neither rend your clothes; lest ye die, and lest wrath come
upon all the people: but let your brethren, the whole house of Israel, bewail
the burning which [Yehovah] hath kindled.
|
ויאמר משׁה
אל־אהרן ולאלעזר ולאיתמר בניו ראשׁיכם אל־תפרעו ובגדיכם לא־תפרמו ולא תמתו ועל
כל־העדה יקצף ואחיכם כל־בית ישׂראל יבכו את־השׂרפה אשׁר שׂרף יהוה
|
7
|
And
ye shall not go out from the door of the tabernacle of the congregation, lest
ye die: for the anointing oil of [Yehovah] is
upon you. And they did according to the word of Moses.
|
ומפתח אהל מועד לא תצאו פן־תמתו
כי־שׁמן משׁחת יהוה עליכם ויעשׂו כדבר משׁה
|
8
|
And
[Yehovah] spake unto Aaron, saying,
|
וידבר יהוה אל־אהרן לאמר
|
9
|
Do
not drink wine nor strong drink, thou, nor thy sons with thee, when ye go
into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations:
|
יין ושׁכר אל־תשׁת אתה ובניך אתך בבאכם אל־אהל מועד ולא תמתו חקת
עולם לדרתיכם
|
10
|
And
that ye may put difference between holy and unholy, and between unclean and
clean;
|
ולהבדיל בין
הקדשׁ ובין החל ובין הטמא ובין הטהור
|
11
|
And
that ye may teach the children of Israel all the statutes which [Yehovah]
hath spoken unto them by the hand of Moses.
|
ולהורת את־בני
ישׂראל את כל־החקים אשׁר דבר יהוה אליהם ביד־משׁה
|
In the wake of these events, God revealed to Moses the Day of
Atonement ceremony.
Leviticus 16:1-2 ASV
1
|
And
[Yehovah] spake unto Moses, after the death of the two sons of Aaron, when
they drew near before [Yehovah], and died;
|
וידבר יהוה אל־משׁה אחרי מות שׁני בני אהרן בקרבתם לפני־יהוה וימתו
|
2
|
and
[Yehovah] said unto Moses, Speak unto Aaron thy brother, that he come not at
all times into the holy place within the veil, before the mercy-seat which is
upon the ark; that he die not: for I will appear in the cloud upon the
mercy-seat.
|
ויאמר יהוה אל־משׁה דבר אל־אהרן אחיך ואל־יבא בכל־עת אל־הקדשׁ מבית
לפרכת אל־פני הכפרת אשׁר על־הארן ולא ימות כי בענן אראה על־הכפרת
|
This ceremony involves three animals: a bullock is sacrificed as a
sin offering for the high priest, a goat is sacrificed as a sin offering for
the people, and a goat is chosen to be sent to Azazel.
3
|
Herewith
shall Aaron come into the holy place: with a young bullock for a
sin-offering, and a ram for a burnt-offering.
|
בזאת יבא אהרן אל־הקדשׁ בפר בן־בקר לחטאת ואיל לעלה
|
4
|
He
shall put on the holy linen coat, and he shall have the linen breeches upon
his flesh, and shall be girded with the linen girdle, and with the linen
mitre shall he be attired: they are the holy garments; and he shall bathe his
flesh in water, and put them on.
|
כתנת־בד קדשׁ ילבשׁ ומכנסי־בד יהיו על־בשׂרו ובאבנט בד יחגר ובמצנפת
בד יצנף בגדי־קדשׁ הם ורחץ במים את־בשׂרו ולבשׁם
|
5
|
And
he shall take of the congregation of the children of Israel two he-goats for
a sin-offering, and one ram for a burnt-offering.
|
ומאת עדת בני ישׂראל יקח שׁני־שׂעירי עזים לחטאת ואיל אחד לעלה
|
6
|
And
Aaron shall present the bullock of the sin-offering, which is for himself,
and make atonement for himself, and for his house.
|
והקריב אהרן את־פר החטאת אשׁר־לו וכפר בעדו ובעד ביתו
|
7
|
And
he shall take the two goats, and set them before [Yehovah] at the door of the
tent of meeting.
|
ולקח את־שׁני השׂעירם והעמיד אתם לפני יהוה פתח אהל מועד
|
8
|
And
Aaron shall cast lots upon the two goats; one lot for [Yehovah], and the
other lot for Azazel.
|
ונתן אהרן על־שׁני השׂעירם גרלות גורל אחד ליהוה וגורל אחד לעזאזל
|
9
|
And
Aaron shall present the goat upon which the lot fell for [Yehovah], and offer
him for a sin-offering.
|
והקריב אהרן את־השׂעיר אשׁר עלה עליו הגורל ליהוה ועשׂהו חטאת
|
10
|
But
the goat, on which the lot fell for Azazel, shall be set alive before [Yehovah],
to make atonement for him, to send him away for Azazel into the wilderness.
|
והשׂעיר אשׁר עלה עליו הגורל לעזאזל יעמד־חי לפני יהוה לכפר עליו
לשׁלח אתו לעזאזל המדברה
|
The high priest sacrifices the bullock as a sin offering for
himself and his family.
Leviticus 16:11-14 ASV
11
|
And
Aaron shall present the bullock of the sin-offering, which is for himself,
and shall make atonement for himself, and for his house, and shall kill the
bullock of the sin-offering which is for himself:
|
והקריב אהרן את־פר החטאת אשׁר־לו וכפר בעדו ובעד ביתו ושׁחט את־פר
החטאת אשׁר־לו
|
12
|
and
he shall take a censer full of coals of fire from off the altar before [Yehovah],
and his hands full of sweet incense beaten small, and bring it within the
veil:
|
ולקח
מלא־המחתה גחלי־אשׁ מעל המזבח מלפני יהוה ומלא חפניו קטרת סמים דקה והביא מבית
לפרכת
|
13
|
and
he shall put the incense upon the fire before [Yehovah], that the cloud of
the incense may cover the mercy-seat that is upon the testimony, that he die
not:
|
ונתן את־הקטרת על־האשׁ לפני יהוה וכסה ענן הקטרת את־הכפרת אשׁר
על־העדות ולא ימות
|
14
|
and
he shall take of the blood of the bullock, and sprinkle it with his finger
upon the mercy-seat on the east; and before the mercy-seat shall he sprinkle
of the blood with his finger seven times.
|
ולקח מדם הפר והזה באצבעו על־פני הכפרת קדמה ולפני הכפרת יזה
שׁבע־פעמים מן־הדם באצבעו
|
Then the high priest sacrificed the goat of the sin offering for
the people.
Leviticus 16:15-19 ASV
15
|
Then
shall he kill the goat of the sin-offering, that is for the people, and bring
his blood within the veil, and do with his blood as he did with the blood of
the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat:
|
ושׁחט את־שׂעיר החטאת אשׁר לעם והביא את־דמו אל־מבית לפרכת ועשׂה
את־דמו כאשׁר עשׂה לדם הפר והזה אתו על־הכפרת ולפני הכפרת
|
16
|
and
he shall make atonement for the holy place, because of the uncleannesses of
the children of Israel, and because of their transgressions, even all their
sins: and so shall he do for the tent of meeting, that dwelleth with them in
the midst of their uncleannesses.
|
וכפר על־הקדשׁ
מטמאת בני ישׂראל ומפשׁעיהם לכל־חטאתם וכן יעשׂה לאהל מועד השׁכן אתם בתוך טמאתם
|
17
|
And
there shall be no man in the tent of meeting when he goeth in to make
atonement in the holy place, until he come out, and have made atonement for
himself, and for his household, and for all the assembly of Israel.
|
וכל־אדם לא־יהיה באהל מועד בבאו לכפר בקדשׁ עד־צאתו וכפר בעדו ובעד
ביתו ובעד כל־קהל ישׂראל
|
18
|
And
he shall go out unto the altar that is before [Yehovah], and make atonement
for it, and shall take of the blood of the bullock, and of the blood of the
goat, and put it upon the horns of the altar round about.
|
ויצא אל־המזבח אשׁר לפני־יהוה וכפר עליו ולקח מדם הפר ומדם השׂעיר
ונתן על־קרנות המזבח סביב
|
19
|
And
he shall sprinkle of the blood upon it with his finger seven times, and
cleanse it, and hallow it from the uncleannesses of the children of Israel.
|
והזה עליו מן־הדם באצבעו שׁבע פעמים וטהרו וקדשׁו מטמאת בני ישׂראל
|
Notice in verse 16 that the sanctuary is polluted because of the
uncleanness of the people. We’ll get to
that in a second. Also it is polluted by
their transgressions. When God’s
professed followers commit transgressions (intentional sins) it pollutes the
sanctuary.
Although Christians often teach that the sin offering was
sacrificed whenever someone sinned, this is simply not true. It is a lie which is made very believable
because it mixes the lie with truth.
Simply reading what the Bible says will show that this claim mixes truth
with lies to support the doctrine of Penal Substitution. The sin offering was actually used for
certain purification rituals for leprosy, touching dead bodies and other things
as well as unintentionally breaking God’s law through ignorance or
accident. The sin offering absolutely
could not be offered for sins that you chose to commit. The Bible says it was an abomination for a
wicked person (someone who chose to sin) to offer a sacrifice. Those who teach that the sin offering was
given for intentional sins are teaching an abomination. Anyone who chose to sin was cut off from the
congregation and bore their own iniquity.
Intentional sins were not forgiven through sacrifice. They were forgiven through a broken heart and
sincere repentance. There was no blood
sacrifice for intentional sins.
Christian theologians mix lies with the truth when they talk about the
sin offering. Of course, I do not claim
to be a religious authority and I would not expect you to take my word for
anything. All I can do is present the
Scripture to you. Please study the
Scripture and see what it says. See the
section “Sin Offering in the Bible” for an examination of the Bible texts that
plainly state everything I have just said here.
As an explanation in this ceremony, notice that no sins are
confessed on either of the sin offerings in this ceremony. They are simply used to purify the priest and
the people and the tabernacle. If we
look at the context of the preceeding chapter we get an example of how this
worked.
Leviticus 15: 25, 28-31 KJV
25
|
And
if a woman have an issue of her blood many days out of the time of her
separation, or if it run beyond the time of her separation; all the days of
the issue of her uncleanness shall be as the days of her separation: she shall be unclean….
|
ואשׁה כי־יזוב
זוב דמה ימים רבים בלא עת־נדתה או כי־תזוב על־נדתה כל־ימי זוב טמאתה כימי נדתה
תהיה טמאה הוא
|
28
|
But
if she be cleansed of her issue, then she shall number to herself seven days,
and after that she shall be clean.
|
ואם־טהרה
מזובה וספרה לה שׁבעת ימים ואחר תטהר
|
29
|
And
on the eighth day she shall take unto her two turtles, or two young pigeons,
and bring them unto the priest, to the door of the tabernacle of the
congregation.
|
וביום השׁמיני
תקח־לה שׁתי תרים או שׁני בני יונה והביאה אותם אל־הכהן אל־פתח אהל מועד
|
30
|
And
the priest shall offer the one for a
sin offering, and the other for a
burnt offering; and the priest shall make an atonement for her before [Yehovah]
for the issue of her uncleanness.
|
ועשׂה הכהן
את־האחד חטאת ואת־האחד עלה וכפר עליה הכהן לפני יהוה מזוב טמאתה
|
31
|
Thus
shall ye separate the children of Israel from their uncleanness; that they
die not in their uncleanness, when they defile my tabernacle that is among them.
|
והזרתם
את־בני־ישׂראל מטמאתם ולא ימתו בטמאתם בטמאם את־משׁכני אשׁר בתוכם
|
In this example we see that people’s ritual uncleanness defiles the
tabernacle and certain types of ritual uncleanness required a sin sacrifice to
purify the person from their uncleanness.
If they don’t offer the sin sacrifice, then they defile the sanctuary. The sin sacrifice prevents this
pollution. Another example God
instructed them to kill a heifer and burn the body for purification.
Leviticus 19:9, 11-13
9
|
And
a man that is clean shall gather up
the ashes of the heifer, and lay them
up without the camp in a clean place, and it shall be kept for the
congregation of the children of Israel for a water of separation: it is a purification for sin….
|
ואסף אישׁ
טהור את אפר הפרה והניח מחוץ למחנה במקום טהור והיתה לעדת בני־ישׂראל למשׁמרת
למי נדה חטאת הוא
|
11
|
He
that toucheth the dead body of any man shall be unclean seven days.
|
הנגע במת
לכל־נפשׁ אדם וטמא שׁבעת ימים
|
12
|
He
shall purify himself with it on the third day, and on the seventh day he
shall be clean: but if he purify not himself the third day, then the seventh
day he shall not be clean.
|
הוא יתחטא־בו
ביום השׁלישׁי וביום השׁביעי יטהר ואם־לא יתחטא ביום השׁלישׁי וביום השׁביעי לא
יטהר
|
13
|
Whosoever
toucheth the dead body of any man that is dead, and purifieth not himself,
defileth the tabernacle of [Yehovah]; and that soul shall be cut off from
Israel: because the water of separation was not sprinkled upon him, he shall
be unclean; his uncleanness is yet
upon him.
|
כל־הנגע במת
בנפשׁ האדם אשׁר־ימות ולא יתחטא את־משׁכן יהוה טמא ונכרתה הנפשׁ ההוא מישׂראל כי
מי נדה לא־זרק עליו טמא יהיה עוד טמאתו בו
|
Thus, the Bible clearly explains to us that ritual impurity defiled
the tabernacle if they didn’t utilize the appropriate sin sacrifice. Now, we can see why the priest offered a sin
sacrifice for himself and for the people before he entered the Most Holy Place.
The Sin Offering consecrated the altar, cleansing it and making it
holy.
Exodus 29:36-37 ASV
36
|
And
every day shalt thou offer the bullock of sin-offering for atonement: and
thou shalt cleanse the altar, when thou makest atonement for it; and thou
shalt anoint it, to sanctify it.
|
ופר חטאת
תעשׂה ליום על־הכפרים וחטאת על־המזבח בכפרך עליו ומשׁחת אתו לקדשׁו
|
37
|
Seven
days thou shalt make atonement for the altar, and sanctify it: and the altar
shall be most holy; whatsoever toucheth the altar shall be holy.
|
שׁבעת ימים
תכפר על־המזבח וקדשׁת אתו והיה המזבח קדשׁ קדשׁים כל־הנגע במזבח יקדשׁ
|
The Sin Offering is holy and it makes any priest who touches or
eates it holy.
Leviticus 6:25-27
25
|
Speak
unto Aaron and to his sons, saying, This is the law of the sin-offering: in
the place where the burnt-offering is killed shall the sin-offering be killed
before [Yehovah]: it is most holy.
|
דבר אל־אהרן
ואל־בניו לאמר זאת תורת החטאת במקום אשׁר תשׁחט העלה תשׁחט החטאת לפני יהוה קדשׁ
קדשׁים הוא
|
26
|
The
priest that offereth it for sin shall eat it: in a holy place shall it be
eaten, in the court of the tent of meeting.
|
הכהן המחטא
אתה יאכלנה במקום קדשׁ תאכל בחצר אהל מועד
|
27
|
Whatsoever
shall touch the flesh thereof shall be holy; and when there is sprinkled of
the blood thereof upon any garment, thou shalt wash that whereon it was
sprinkled in a holy place.
|
כל אשׁר־יגע
בבשׂרה יקדשׁ ואשׁר יזה מדמה על־הבגד אשׁר יזה עליה תכבס במקום קדשׁ
|
If the people obeyed the purity laws and if they offered the Sin
Offering properly, then the Sanctuary wouldn’t be defiled by their
uncleanness. But, just as the Day of
Atonement ceremony was revealed in the wake of Aaron’s sons disobeying God, we
can assume that someone in that entire nation during the year wouldn’t properly
purify themselves or offer the Sin Offering.
The Book of Hebrews compares Jesus’s ministry to the sin offering
on the Day of Atonement.
Hebrews 10:1-14
1
|
For
the law having a shadow of good things to come, and
not the very image of the things, can never with those sacrifices which they
offered year by year continually make the comers thereunto perfect.
|
σκιαν γαρ εχων ο νομος των μελλοντων αγαθων ουκ αυτην την εικονα
των πραγματων κατ ενιαυτον ταις αυταις θυσιαις ας προσφερουσιν εις το
διηνεκες ουδεποτε δυνανται τους προσερχομενους τελειωσαι
|
2
|
For
then would they not have ceased to be offered? because that the worshippers
once purged should have had no more conscience of sins.
|
επει ουκ αν επαυσαντο προσφερομεναι δια το μηδεμιαν εχειν ετι
συνειδησιν αμαρτιων τους λατρευοντας απαξ κεκαθαρισμενους
|
3
|
But
in those sacrifices there is a remembrance
again made of sins every year.
|
αλλ εν αυταις αναμνησις αμαρτιων κατ ενιαυτον
|
4
|
For
it is not possible that the blood of bulls
and of goats should take away sins.
|
αδυνατον γαρ αιμα ταυρων και τραγων αφαιρειν αμαρτιας
|
5
|
Wherefore
when he cometh into the world, he saith, Sacrifice and offering thou wouldest
not, but a body hast thou prepared me:
|
διο εισερχομενος εις τον κοσμον λεγει θυσιαν και προσφοραν ουκ
ηθελησας σωμα δε κατηρτισω μοι
|
6
|
In
burnt offerings and sacrifices for sin thou
hast had no pleasure.
|
ολοκαυτωματα και περι αμαρτιας ουκ ευδοκησας
|
7
|
Then
said I, Lo, I come (in the volume of the book it is written of me,) to do thy
will, O God.
|
τοτε ειπον ιδου ηκω εν κεφαλιδι βιβλιου γεγραπται περι εμου του
ποιησαι ο θεος το θελημα σου
|
8
|
Above
when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst
pleasure therein; which are offered by the
law;
|
ανωτερον λεγων οτι θυσιας και προσφορας και ολοκαυτωματα και περι
αμαρτιας ουκ ηθελησας ουδε ευδοκησας αιτινες κατα νομον προσφερονται
|
9
|
Then
said he, Lo, I come to do thy will, O God. He taketh away the first, that he
may establish the second.
|
τοτε ειρηκεν ιδου ηκω του ποιησαι το θελημα σου αναιρει το πρωτον
ινα το δευτερον στηση
|
10
|
By
the which will we are sanctified through the offering of the body of Jesus
Christ once for all.
|
εν ω θεληματι ηγιασμενοι εσμεν δια της προσφορας του σωματος
ιησου χριστου εφαπαξ
|
11
|
And
every priest standeth daily ministering and offering oftentimes the same
sacrifices, which can never take away sins:
|
και πας μεν ιερευς εστηκεν καθ ημεραν λειτουργων και τας αυτας
πολλακις προσφερων θυσιας αιτινες ουδεποτε δυνανται περιελειν αμαρτιας
|
12
|
But
this man, after he had offered one sacrifice for sins for ever, sat down on
the right hand of God;
|
ουτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες
εκαθισεν εν δεξια του θεου
|
13
|
From
henceforth expecting till his enemies be made his footstool.
|
το λοιπον εκδεχομενος εως τεθωσιν οι εχθροι αυτου υποποδιον των
ποδων αυτου
|
14
|
For
by one offering he hath perfected for ever them that are sanctified.
|
μια γαρ προσφορα τετελειωκεν εις το διηνεκες τους αγιαζομενους
|
After the goat of the sin offering is sacrificed, the iniquities,
transgressions and sins of the people are confessed on Azazel’s goat. Iniquities and transgressions are sins that
are intentionally committed. This makes
it very unique in the sanctuary service in that it is the only time all
iniquities and transgressions are confessed over an animal.
The closest thing to this is the trespass offering given for a few
contractural violations. It could not be
offered for general sins. The trespass
offering was only offered after the offender had himself paid the full price of
the offence, so the offering is a fine paid to God and cannot be considered in
any way substitutionary. For example, a
person who violated his contractual agreement was required to pay back
everything he owed with 20% interest.
Only after the offender had himself paid the entire price plus interest would
he bring a trespass offering to the sanctuary (Leviticus 6:1-7).
Continuing on in the Day of Atonement.
Leviticus 16: 20-28 ASV
20
|
And
when he hath made an end of atoning for the holy place, and the tent of
meeting, and the altar, he shall present the live goat:
|
וכלה מכפר את־הקדשׁ ואת־אהל מועד ואת־המזבח והקריב את־השׂעיר החי
|
21
|
and
Aaron shall lay both his hands upon the head of the live goat, and confess
over him all the iniquities of the children of Israel, and all their
transgressions, even all their sins; and he shall put them upon the head of
the goat, and shall send him away by the hand of a man that is in readiness
into the wilderness:
|
וסמך אהרן את־שׁתי ידו על ראשׁ השׂעיר החי והתודה עליו את־כל־עונת
בני ישׂראל ואת־כל־פשׁעיהם לכל־חטאתם ונתן אתם על־ראשׁ השׂעיר ושׁלח ביד־אישׁ
עתי המדברה
|
22
|
and
the goat shall bear upon him all their iniquities unto a solitary land: and
he shall let go the goat in the wilderness.
|
ונשׂא השׂעיר עליו את־כל־עונתם אל־ארץ גזרה ושׁלח את־השׂעיר במדבר
|
23
|
And
Aaron shall come into the tent of meeting, and shall put off the linen
garments, which he put on when he went into the holy place, and shall leave
them there:
|
ובא אהרן אל־אהל מועד ופשׁט את־בגדי הבד אשׁר לבשׁ בבאו אל־הקדשׁ
והניחם שׁם
|
24
|
and
he shall bathe his flesh in water in a holy place, and put on his garments,
and come forth, and offer his burnt-offering and the burnt-offering of the
people, and make atonement for himself and for the people.
|
ורחץ את־בשׂרו במים במקום קדושׁ ולבשׁ את־בגדיו ויצא ועשׂה את־עלתו
ואת־עלת העם וכפר בעדו ובעד העם
|
25
|
And
the fat of the sin-offering shall he burn upon the altar.
|
ואת חלב החטאת יקטיר המזבחה
|
26
|
And
he that letteth go the goat for Azazel shall wash his clothes, and bathe his
flesh in water, and afterward he shall come into the camp.
|
והמשׁלח
את־השׂעיר לעזאזל יכבס בגדיו ורחץ את־בשׂרו במים ואחרי־כן יבוא אל־המחנה
|
27
|
And
the bullock of the sin-offering, and the goat of the sin-offering, whose
blood was brought in to make atonement in the holy place, shall be carried
forth without the camp; and they shall burn in the fire their skins, and
their flesh, and their dung.
|
ואת פר החטאת ואת שׂעיר החטאת אשׁר הובא את־דמם לכפר בקדשׁ יוציא
אל־מחוץ למחנה ושׂרפו באשׁ את־ערתם ואת־בשׂרם ואת־פרשׁם
|
28
|
And
he that burneth them shall wash his clothes, and bathe his flesh in water,
and afterward he shall come into the camp.
|
והשׂרף אתם יכבס בגדיו ורחץ את־בשׂרו במים ואחרי־כן יבוא אל־המחנה
|
To understand this part of the ceremony we need to know who Azazel
is and how he fits into this.
The Book of Enoch explains this.
Although the majority of Christians do not consider it to be scripture,
Jude considered it to be reliable enough to quote from it.
Jude 1:14-15
14
|
And Enoch also, the seventh from Adam, prophesied of these,
saying, Behold, the Lord cometh with ten thousands of his saints,
|
επροφητευσεν δε και τουτοις εβδομος απο αδαμ ενωχ λεγων ιδου
ηλθεν κυριος εν αγιαις μυριασιν αυτου
|
15
|
To execute judgment upon all, and to convince all that are
ungodly among them of all their ungodly deeds which they have ungodly
committed, and of all their hard speeches which ungodly sinners have spoken
against him.
|
ποιησαι κρισιν κατα παντων και ελεγξαι παντας τους ασεβεις περι
παντων των εργων ασεβειας αυτων ων ησεβησαν και περι παντων των σκληρων ων
ελαλησαν κατ αυτου αμαρτωλοι ασεβεις
|
Enoch 1:9
And behold! He comes with ten thousand of His holy ones
(saints) to execute judgement on all, and to destroy all the ungodly (wicked);
and to convict all flesh of all the works of their ungodliness which they have
ungodly committed, and of all the hard things which ungodly sinners have spoken
against Him.[17]
Some people theorized that Enoch was written after Jude and copied
Jude. However, copies of Enoch were
found among the Dead Sea Scrolls.[18] This means that, barring time travel, Enoch
could not have borrowed from Jude.
Enoch isn’t the only source of information on Azazel. But the fact that Jude considered it reliable
enough to quote from it, and we have ancient copies of it, makes it an
excellent one to examine. Enoch 10:4-8
gives us some very valuable information towards explaining why all of the
iniquities and transgressions of the people would be confessed over the goat
for Azazel.
4 And again the Lord said to
Raphael: ‘Bind Azazel hand and foot, and cast him into the darkness and split
open the desert, which is in Dudael, and cast him in.
5 And fill the hole by covering
him rough and jagged rocks, and cover him with darkness, and let him live there
forever, and cover his face that he may not see the light.
6 And on the day of the great
judgment he shall be hurled into the fire.
7 And heal the earth which the
angels have ruined, and proclaim the healing of the earth, for I will restore
the earth and heal the plague, that not all of the children of men may perish
through all the secret things that the Watchers have disclosed and have taught
their sons.
8 The whole earth has been
corrupted through the works that were taught by Azazel: to him ascribe ALL
SIN.’[19]
Evangelical Christians often say that the goat for Azazel
represents our sins being placed on Jesus.
However, the Bible clearly indicates that the roles of the high priest
and Yehovah’s goat were fulfilled by Jesus.
Also, while the Bible doesn’t directly state who Azazel is, the
extra-Biblical sources clearly indicate that Azazel is a satanic figure. Azazel is not Jesus. Nor should Azazel be in any way considered a
substitute. Azazel is punished for
leading people into sin.
Finally, Leviticus describes what the people were supposed to do
during the ceremony.
Leviticus 16:29-34 ASV
29
|
And
it shall be a statute for ever unto you: in the seventh month, on the tenth
day of the month, ye shall afflict your souls, and shall do no manner of
work, the home-born, or the stranger that sojourneth among you:
|
והיתה לכם לחקת עולם בחדשׁ השׁביעי בעשׂור לחדשׁ תענו את־נפשׁתיכם
וכל־מלאכה לא תעשׂו האזרח והגר הגר בתוככם
|
30
|
for
on this day shall atonement be made for you, to cleanse you; from all your
sins shall ye be clean before [Yehovah].
|
כי־ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם לפני יהוה תטהרו
|
31
|
It
is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is
a statute for ever.
|
שׁבת שׁבתון היא לכם ועניתם את־נפשׁתיכם חקת עולם
|
32
|
And
the priest, who shall be anointed and who shall be consecrated to be priest
in his father's stead, shall make the atonement, and shall put on the linen
garments, even the holy garments:
|
וכפר הכהן אשׁר־ימשׁח אתו ואשׁר ימלא את־ידו לכהן תחת אביו ולבשׁ
את־בגדי הבד בגדי הקדשׁ
|
33
|
and
he shall make atonement for the holy sanctuary; and he shall make atonement
for the tent of meeting and for the altar; and he shall make atonement for
the priests and for all the people of the assembly.
|
וכפר את־מקדשׁ הקדשׁ ואת־אהל מועד ואת־המזבח יכפר ועל הכהנים
ועל־כל־עם הקהל יכפר
|
34
|
And
this shall be an everlasting statute unto you, to make atonement for the
children of Israel because of all their sins once in the year. And he did as [Yehovah]
commanded Moses.
|
והיתה־זאת לכם לחקת עולם לכפר על־בני ישׂראל מכל־חטאתם אחת בשׁנה
ויעשׂ כאשׁר צוה יהוה את־משׁה
|
The people are required to afflict their souls during the Day of
Atonement ceremony. Anyone who didn’t
afflict their souls was cut off from the people.
Leviticus 23:27-29
27
|
Also
on the tenth day of this seventh month there shall be a day of atonement: it shall be an
holy convocation unto you; and ye shall afflict your souls, and offer an
offering made by fire unto [Yehovah].
|
אך בעשׂור לחדשׁ השׁביעי הזה יום הכפרים הוא מקרא־קדשׁ יהיה לכם
ועניתם את־נפשׁתיכם והקרבתם אשׁה ליהוה
|
28
|
And
ye shall do no work in that same day: for it is
a day of atonement, to make an atonement for you before [Yehovah] your God.
|
וכל־מלאכה לא תעשׂו בעצם היום הזה כי יום כפרים הוא לכפר עליכם לפני
יהוה אלהיכם
|
29
|
For
whatsoever soul it be that shall not be afflicted
in that same day, he shall be cut off from among his people.
|
כי כל־הנפשׁ אשׁר לא־תענה בעצם היום הזה ונכרתה מעמיה
|
Let’s look at what the Bible says afflicting one’s soul involves. It equates it with fasting.
Psalms 35:13 ASV
13
|
But
as for me, when they were sick, my clothing was sackcloth: I afflicted my
soul with fasting; And my prayer returned into mine own bosom.
|
ואני בחלותם לבושׁי שׂק עניתי בצום נפשׁי ותפלתי על־חיקי תשׁוב
|
It gives instructions on the proper form of fasting.
Isaiah 58:1-11 ASV
1
|
Cry
aloud, spare not, lift up thy voice like a trumpet, and declare unto my
people their transgression, and to the house of Jacob their sins.
|
קרא בגרון אל־תחשׂך כשׁופר הרם קולך והגד לעמי פשׁעם ולבית יעקב
חטאתם
|
2
|
Yet
they seek me daily, and delight to know my ways: as a nation that did
righteousness, and forsook not the ordinance of their God, they ask of me
righteous judgments; they delight to draw near unto God.
|
ואותי יום יום ידרשׁון ודעת דרכי יחפצון כגוי אשׁר־צדקה עשׂה ומשׁפט
אלהיו לא עזב ישׁאלוני משׁפטי־צדק קרבת אלהים יחפצון
|
3
|
Wherefore
have we fasted, say they, and thou seest not?
wherefore have we afflicted our soul, and
thou takest no knowledge? Behold, in the day of your fast ye find your own pleasure, and exact all your labors.
|
למה צמנו ולא ראית ענינו נפשׁנו ולא תדע הן ביום צמכם תמצאו־חפץ
וכל־עצביכם תנגשׂו
|
4
|
Behold,
ye fast for strife and contention, and to smite with the fist of wickedness:
ye fast not this day so as to make your voice to be heard on high.
|
הן לריב ומצה
תצומו ולהכות באגרף רשׁע לא־תצומו כיום להשׁמיע במרום קולכם
|
5
|
Is
such the fast that I have chosen? the day for a man to afflict his soul? Is
it to bow down his head as a rush, and to spread sackcloth and ashes under
him? wilt thou call this a fast, and an acceptable day to [Yehovah]?
|
הכזה יהיה צום אבחרהו יום ענות אדם נפשׁו הלכף כאגמן ראשׁו ושׂק
ואפר יציע הלזה תקרא־צום ויום רצון ליהוה
|
6
|
Is
not this the fast that I have chosen: to loose the bonds of wickedness, to
undo the bands of the yoke, and to let the oppressed go free, and that ye
break every yoke?
|
הלוא זה צום אבחרהו פתח חרצבות רשׁע התר אגדות מוטה ושׁלח רצוצים
חפשׁים וכל־מוטה תנתקו
|
7
|
Is
it not to deal thy bread to the hungry, and that thou bring the poor that are
cast out to thy house? when thou seest the naked, that thou cover him; and
that thou hide not thyself from thine own flesh?
|
הלוא פרס לרעב לחמך ועניים מרודים תביא בית כי־תראה ערם וכסיתו
ומבשׂרך לא תתעלם
|
8
|
Then
shall thy light break forth as the morning, and thy healing shall spring
forth speedily; and thy righteousness shall go before thee; the glory of [Yehovah]
shall by thy rearward.
|
אז יבקע כשׁחר
אורך וארכתך מהרה תצמח והלך לפניך צדקך כבוד יהוה יאספך
|
9
|
Then
shalt thou call, and [Yehovah] will answer; thou shalt cry, and he will say,
Here I am. If thou take away from the midst of thee the yoke, the putting
forth of the finger, and speaking wickedly;
|
אז תקרא ויהוה יענה תשׁוע ויאמר הנני אם־תסיר מתוכך מוטה שׁלח אצבע
ודבר־און
|
10
|
and
if thou draw out thy soul to the hungry, and satisfy the afflicted soul: then
shall thy light rise in darkness, and thine obscurity be as the noonday;
|
ותפק לרעב נפשׁך ונפשׁ נענה תשׂביע וזרח בחשׁך אורך ואפלתך כצהרים
|
11
|
and
[Yehovah] will guide thee continually, and satisfy thy soul in dry places,
and make strong thy bones; and thou shalt be like a watered garden, and like
a spring of water, whose waters fail not.
|
ונחך יהוה תמיד והשׂביע בצחצחות נפשׁך ועצמתיך יחליץ והיית כגן רוה
וכמוצא מים אשׁר לא־יכזבו מימיו
|
And it links fasting with repentance and asking God to have mercy
on us.
Joel 2:12-14 ASV
12
|
Yet
even now, saith [Yehovah], turn ye unto me with all your heart, and with
fasting, and with weeping, and with mourning:
|
וגם־עתה נאם־יהוה שׁבו עדי בכל־לבבכם ובצום ובבכי ובמספד
|
13
|
and
rend your heart, and not your garments, and turn unto [Yehovah] your God; for
he is gracious and merciful, slow to anger, and abundant in lovingkindness,
and repenteth him of the evil.
|
וקרעו לבבכם ואל־בגדיכם ושׁובו אל־יהוה אלהיכם כי־חנון ורחום הוא
ארך אפים ורב־חסד ונחם על־הרעה
|
14
|
Who
knoweth whether he will not turn and repent, and leave a blessing behind him,
even a meal-offering and a drink-offering unto [Yehovah] your God?
|
מי יודע ישׁוב ונחם והשׁאיר אחריו ברכה מנחה ונסך ליהוה אלהיכם
|
The Bible says that a repentant heart, not sacrifices, is what
brings forgiveness for transgressions.
Psalm 51 KJV
1
|
To
the chief Musician, A Psalm of David, when Nathan the prophet came unto him,
after he had gone in to Bathsheba. Have mercy
upon me, O God, according to thy lovingkindness: according unto the multitude
of thy tender mercies blot out my transgressions.
|
למנצח מזמור לדוד בבוא־אליו נתן הנביא כאשׁר־בא אל־בת־שׁבע חנני
אלהים כחסדך כרב רחמיך מחה פשׁעי
|
2
|
Wash me throughly from mine iniquity, and cleanse me from my sin.
|
הרבה כבסני מעוני ומחטאתי טהרני
|
3
|
For I acknowledge my transgressions: and my sin is ever before
me.
|
כי־פשׁעי אני אדע וחטאתי נגדי תמיד
|
4
|
Against thee, thee only, have I sinned, and done this evil in thy
sight: that thou mightest be justified when thou speakest, and be clear when
thou judgest.
|
לך לבדך חטאתי והרע בעיניך עשׂיתי למען תצדק בדברך תזכה בשׁפטך
|
5
|
Behold, I was shapen in iniquity; and in sin did my mother
conceive me.
|
הן־בעוון חוללתי ובחטא יחמתני אמי
|
6
|
Behold, thou desirest truth in the inward parts: and in the
hidden part thou shalt make me to know wisdom.
|
הן־אמת חפצת בטחות ובסתם חכמה תודיעני
|
7
|
Purge me with hyssop, and I shall be clean: wash me, and I shall
be whiter than snow.
|
תחטאני באזוב ואטהר תכבסני ומשׁלג אלבין
|
8
|
Make me to hear joy and gladness; that the bones which thou hast
broken may rejoice.
|
תשׁמיעני שׂשׂון ושׂמחה תגלנה עצמות דכית
|
9
|
Hide thy face from my sins, and blot out all mine iniquities.
|
הסתר פניך מחטאי וכל־עונתי מחה
|
10
|
Create in me a clean heart, O God; and renew a right spirit
within me.
|
לב טהור ברא־לי אלהים ורוח נכון חדשׁ בקרבי
|
11
|
Cast me not away from thy presence; and take not thy holy spirit
from me.
|
אל־תשׁליכני מלפניך ורוח קדשׁך אל־תקח ממני
|
12
|
Restore unto me the joy of thy salvation; and uphold me with thy
free spirit.
|
השׁיבה לי שׂשׂון ישׁעך ורוח נדיבה תסמכני
|
13
|
Then will I teach transgressors thy ways; and sinners shall be
converted unto thee.
|
אלמדה פשׁעים דרכיך וחטאים אליך ישׁובו
|
14
|
Deliver me from bloodguiltiness, O God, thou God of my salvation:
and my tongue shall sing aloud of thy righteousness.
|
הצילני מדמים אלהים אלהי תשׁועתי תרנן לשׁוני צדקתך
|
15
|
O Lord, open thou my lips; and my mouth shall shew forth thy
praise.
|
אדני שׂפתי תפתח ופי יגיד תהלתך
|
16
|
For thou desirest not sacrifice; else would I give it: thou
delightest not in burnt offering.
|
כי לא־תחפץ זבח ואתנה עולה לא תרצה
|
17
|
The sacrifices of God are a broken spirit: a broken and a
contrite heart, O God, thou wilt not despise.
|
זבחי אלהים רוח נשׁברה לב־נשׁבר ונדכה אלהים לא תבזה
|
18
|
Do good in thy good pleasure unto Zion: build thou the walls of
Jerusalem.
|
היטיבה ברצונך את־ציון תבנה חומות ירושׁלם
|
19
|
Then shalt thou be pleased with the sacrifices of righteousness,
with burnt offering and whole burnt offering: then shall they offer bullocks
upon thine altar.
|
אז תחפץ זבחי־צדק עולה וכליל אז יעלו על־מזבחך פרים
|
The sin offering purifies the people and the sanctuary from their
ritual uncleanness and mistakes (unintentionally breaking God’s law). However, they must sincerely repent of their
intentional sins through a broken heart in order to be clean from them (See the
section “Sin Offering in the Bible” for a more detailed examination).
Micah 6:6-8
6
|
Wherewith
shall I come before [Yehovah], and bow myself
before the high God? shall I come before him with burnt offerings, with
calves of a year old?
|
במה אקדם יהוה אכף לאלהי מרום האקדמנו בעולות בעגלים בני שׁנה
|
7
|
Will
[Yehovah] be pleased with thousands of rams, or
with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?
|
הירצה יהוה באלפי אילים ברבבות נחלי־שׁמן האתן בכורי פשׁעי פרי בטני
חטאת נפשׁי
|
8
|
He
hath shewed thee, O man, what is good; and
what doth [Yehovah] require of thee, but to do justly, and to love mercy, and
to walk humbly with thy God?
|
הגיד לך אדם מה־טוב ומה־יהוה דורשׁ ממך כי אם־עשׂות משׁפט ואהבת חסד
והצנע לכת עם־אלהיך
|
We can see from the Bible that everyone was required to afflict
their souls during the Day of Atonement.
If they failed to do so, they were cut off from the people. Afflicting one’s soul, according to the texts
above, involves fasting and repentance.
Sincere repentance and turning away from sin and doing good are what we
need to do for God to forgive our intentional sins. If we fail to repent of our sins we are cut
off from life. The wages of sin is
death.
The goat of the sin offering (which purifies from uncleanness) is
sacrificed and its blood taken into the Most Holy Place. Hebrews connects this goat with the Messiah’s
death. The people must afflict their
souls, which is linked with repentance which brings forgiveness for intentional
sins. Thus, those who do this become
completely clean and free from sin. Whereas those who don’t are cut off from the
people. At the end of the ceremony the
iniquities, transgressions and sins of the people are placed on the goat for
Azazel. The Book of Enoch (which Jude
considered reliable enough to quote from), tells us that God ascribes all sin
to him because he led the world into sin.
There is clearly a kind of judgment involved here which begins
after the 2300 evenings and mornings.
The vision in Daniel 7 described a judgment scene taking place
before the establishment of God’s kingdom.
This would appear to be another aspect of the same judgment.
Of course, this is only applicable if the cleansing of the
sanctuary in Daniel 8 is linked with the Day of Atonement ceremony. Many have pointed out that the Hebrew word in
Daniel 8:14 translated as “cleansed” is צָדַק (tsadeq),
which is “A primitive root; to be (causatively, make) right (in a moral or
forensic sense) -- cleanse, clear self, (be, do) just(-ice, -ify, -ify self),
(be turn to) righteous(-ness).”, according to Strong’s. The word translated “cleanse” in Leviticus 16:19,
30 is טָהֵר (taher),
which is “A primitive root; properly, to be bright; i.e. (by implication) to be
pure (physical sound, clear, unadulterated; Levitically, uncontaminated;
morally, innocent or holy) -- be (make, make self, pronounce) clean, cleanse
(self), purge, purify(-ier, self).”, according to Strong’s.
There are three things that justify interpreting Daniel 8:14 as a
reference to the Day of Atonement.
First, there is the fact that the activities done by the little
horn pollute the sanctuary and the Day of Atonement is a response to the
pollution. Remember, the Day of
Atonement was first given as a response to the sacrilege that Nadab and Abihu
committed in the Tabernacle, similar to the activities of the little horn.
Second, the Bible does indicate a link between tsadeq” and “taher”.”
Job 4:17
17
|
Shall
mortal man be more just (tsadeq) than God? shall
a man be more pure (taher) than his maker?
|
האנושׁ מאלוה יצדק אם מעשׂהו יטהר־גבר
|
Third, when the ancient Jews translated the Tanakh into Greek (the
Septuagint), they used the same Greek word καθαρίζω (katharizó) in Daniel 8:14 and
Leviticus 16:19, 30. So, they obviously
saw a link between those words.
And it would make sense to use tsadeq
in Daniel 8:14 since it carries more of a sense of justification and the theme
of the passage is the wrongs committed by the little horn.
Why wouldn’t this be a rededication ceremony? Because we are dealing with an earthly power
and the Sanctuary in Heaven. The little
horn is imagining himself to be the high priest in Heaven and he metaphorically
casts the Sanctuary down and tramples on it.
During all of this time, the real Heavenly High Priest is in the
heavenly sanctuary doing his job correctly.
Since the real High Priest in heaven continues doing things properly in
the heavenly sanctuary a rededication would not be necessary. The Day of Atonement ceremony effectively
deals with the transgressions of God’s people which pollute the Sanctuary (Leviticus
16:16).
The
2300 evening mornings
One critical thing to figure out is what is meant by the 2300
evening mornings.
Proponents of the Antiochus Epiphanes theory point out that it says
2300 evening mornings in the Hebrew rather than 2300 days. They say that this refers to 2300 morning and
evening sacrifices, which reduces down to 1150 days. There are several reasons
to say that the 2300 day interpretation has more support than 1150 days.
First, Daniel 8:14 uses the term “evening mornings”. The Bible always refers to the daily
sacrifice as a morning and evening sacrifice.
It always lists the morning sacrifice then the evening sacrifice. This is the reverse of the order listed in
Daniel 8:14. Therefore, we should not be
too quick to connect them.
The “daily” is definitely a major theme of the Little Horn, but the
different word order does call into question the teaching that these are 2300
evening and morning sacrifices. More
importantly, the word “sacrifice” does not appear in the Hebrew text. The connection with the morning and evening sacrifice
is an interpretation.
Remember, “tamid”, the word translated
as “daily”, is used in the description of a number of elements of the sanctuary
service. There are two passages where we
find the evening and morning in that order with “tamid”. Interestingly, these are not part of the
descriptions of the daily sacrifice. We
can see that the language creates a much stronger connection with the
continuously burning lamps than the daily sacrifices.
Exodus 27:20-21
20
|
And thou shalt command the
children of Israel, that they bring thee pure oil olive beaten for the light,
to cause the lamp to burn always (tamid).
|
ואתה תצוה
את־בני ישׂראל ויקחו אליך שׁמן זית זך כתית למאור להעלת נר תמיד
|
21
|
In the tabernacle of the
congregation without the vail, which is
before the testimony, Aaron and his sons shall order it from evening to
morning before [Yehovah]: it shall be a
statute for ever unto their generations on the behalf of the children of
Israel.
|
באהל מועד
מחוץ לפרכת אשׁר על־העדת יערך אתו אהרן ובניו מערב עד־בקר לפני יהוה חקת עולם
לדרתם מאת בני ישׂראל
|
Leviticus 24:2-3
2
|
Command the children of Israel,
that they bring unto thee pure oil olive beaten for the light, to cause the
lamps to burn continually (tamid).
|
צו את־בני
ישׂראל ויקחו אליך שׁמן זית זך כתית למאור להעלת נר תמיד
|
3
|
Without the vail of the testimony,
in the tabernacle of the congregation, shall Aaron order it from the evening
unto the morning before [Yehovah] continually: it
shall be a statute for ever in your generations.
|
מחוץ לפרכת
העדת באהל מועד יערך אתו אהרן מערב עד־בקר לפני יהוה תמיד חקת עולם לדרתיכם
|
Since the passage is phrased, “evening mornings” and these daily
rituals are described as “tamid”, we have a very strong connection, which would
make it 2300 days. If it was alluding to
2300 morning and evening sacrifices over 1150 days, then it should list the
morning then evening because that is how the Bible describes the daily (tamid)
sacrifice.
There are several lingering questions that need to be addressed.
Does the little horn in Daniel 8 being broken without hand
correspond to the death of the beast/little horn in Daniel 7? I believe they are two separate events. You can only really see this after studying
the sections on the beasts of Daniel 7 and the beast in Revelation 13. The beast in Revelation is mortally wounded,
then recovers and is later thrown alive into the fire when Jesus comes (see
Revelation 19:11-21 for a description of Jesus’s return and the beast thrown
alive into the fire). The beast in
Revelation receives its mortal wound after its 1260 year reign. Then, it recovers. Then, it is thrown alive into the fire when
Jesus returns. The little horn in Daniel
7 rules for the 1260 years. Then, it is
killed and its body is burned and the other kingdoms continue for a while and
then the Son of Man receives the kingdom from the Ancient of Days. Therefore, I believe the death of the little
horn in Daniel 7 corresponds to the mortal wounding of the beast in Revelation
13. The little horn in Daniel 8 is
broken without hand as a result of the cleansing of the Sanctuary, which we
just linked with the Son of Man receiving the kingdom from the Ancient of
Days. In Daniel 2 we see the same
“without hand” to describe the stone that is cut “without hand” which smashes
the statue and grows to fill the whole earth.
Chronologically, this would line up with Jesus’s return and the beast
being thown alive into the fire in Revelation 19. Also, the beast of Revelation is mortally
wounded the first time by men (by the sword).
But it is thrown alive into the lake of fire by the armies of
heaven. The little horn in Daniel 8 is
broken without hand, indicating that it was not killed by man.
One of the issues involved in pinning down the time period the 2300
days is pointing to is whether Jesus’s ascension could be considered a
fulfillment of the Day of Atonement, or if it is a later event.
We will see later in Daniel 11 and 12 that the removal of the
“daily” helps set up the “abomination that maketh desolate”. The “abomination that maketh desolate” lasts
for a time, time and half a time, which we learned from Daniel 7 runs from
538-1798. The time from the removal of
the “daily” until the end of the “abomination” is 1290 days which runs from 508
– 1798. It also says that those who wait
until the end of the 1335 days will be blessed.
1335 years from 508 is 1843. We
will see shortly that this matches the end of the 2300 days.
Here are the verses that address that. We will go over them in more detail later.
Daniel 11:31
31 And
arms shall stand on his part, and they shall pollute the sanctuary of strength,
and shall take away the daily sacrifice,
and they shall place the abomination that maketh desolate.
Daniel 12:6-7
6 And one said to the man clothed in linen, which
was upon the waters of the river, How long shall it be to the end of these
wonders?
7 And I heard the man clothed in linen, which was
upon the waters of the river, when he held up his right hand and his left hand
unto heaven, and sware by him that liveth for ever that it shall be for a time,
times, and an half; and when he shall have accomplished to scatter the power of
the holy people, all these things shall be finished.
Daniel 12:11-12
11 And from the time that the daily sacrifice
shall be taken away, and the abomination that maketh desolate set up, there
shall be a thousand two hundred and ninety days.
12 Blessed is he that waiteth, and cometh to the
thousand three hundred and five and thirty days.
Daniel 8 makes it clear that the sanctuary needs to be cleansed as
a result of the blasphemies of the little horn.
It is a judgement against Papal Rome and those who follow it. Those who refuse to afflict their souls for
their transgressions will be “cut off”.
As we briefly mentioned earlier and will see more in Revelation, Satan
is the power behind this corrupted church and he will be punished for the
transgressions he led the people to do.
The section “Jesus in the Heavenly Sanctuary” goes over Jesus’s
movement through the sanctuary, according to the Book of Hebrews. It shows that Jesus was still ministering in
the Holy Place of the Heavenly Sanctuary when the New Testament was
written. The cleansing of the Sanctuary
had not yet been fulfilled at that time.
Back when we first started looking at this vision, I pointed out
that Daniel 8 and 9 were linked because Daniel did not receive the explanation
of the “mareh” of the evening mornings in Daniel
8, even though God instructed Gabriel to explain the “mareh”. In Daniel 9 Gabriel appears again and tells
Daniel to consider the “mareh”.
Daniel 9 starts off with Daniel praying to God and confessing the
sins of the people to God. The section
“Jeremiah’s 70 Year Prophecy” goes over the 70 year prophecy given by Jeremiah
and how the Bible connects it to the prophecy in Leviticus concerning the
exile. Daniel understood that Jeremiah’s
70 year prophecy had to conclude before the exile could finish. He also understood that the exile would only
end if the people repented of their sins.
That is why he spends the first part of the chapter confessing the sins
of the people.
In response, Gabriel appears to Daniel and tells him to consider
the “mareh”.
We already saw that this is addressing the unexplained part of the
vision in Daniel 8. He starts off by
discussing the decree to rebuild Jerusalem.
This lets Daniel know that God has heard his prayer and will end the
exile.
Also, he will explain the “mareh”. He begins by saying that “Seventy weeks are
determined”. The word translated as
“determined” is חָתַך (chathak), which
Strong’s defines as “A primitive root; properly, to cut off, i.e.
(figuratively) to decree -- determine.”.
We can see here that Gabriel is engaging in a little word play. Seventy weeks are “determined” for the
people. These seventy weeks are also cut
off from the “mareh” of the 2300 evening
mornings. They are taken from the
beginning of the 2300 days. Thus, once
we determine when the seventy weeks start, we will also know when the 2300 days
start.
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