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Title: THE MYSTERY OF THE 'THE DAILY'; An
Exegesis of Daniel 8:9-14
Author: John W. Peters
Publisher: SEVENTH-DAY ADVENTIST THEOLOGICAL
SEMINARY, ANDREWS
UNIVERSITY
1994 THESIS book code:TAMID
JHB
copied from: Adventist Pioneer Library CD file: Recent.NFO
Manuscript Copyright 1992 by John W. Peters
2001
Calumet St
Flint, MI 48503
(810)
767-0843
December 23, 1992
Revised and Expanded December 1993
Expanded with Minor Additions July 1994
TABLE
OF CONTENTS
SECTION
PAGE
1.0 Introduction 1
2.0 Historical Overview 1
3.0 Statement of the Problem 4
4.0 Translation 5
5.0 Exegesis of Daniel 8:9-12 6
5.1 Pagan/Papal Rome Identification
6
5.1.1 Gender Oscillations in Dn. 8:9-12
5.1.2 Gender Identification in Verse 9
5.1.3 Gender Identification in Verse 10
5.1.4 Gender Identification in Verse 11
5.1.5 Gender Identification in Verse 12
5.1.6 Self-Consistent Gender Summary
5.2 Verse 11 and "The Daily"
14
5.2.1 The Antecedent of "From Him" (mimmennu)
5.2.2 The Daily
5.2.2.1 Rum: "take away" or "lift up"
5.2.2.2 Hattamid Linkage with Gadal
5.2.2.3 Hattamid: The Daily Identified
5.2.2.4 Tamid and Paganism in the OT
5.2.3 The Place of His Sanctuary
5.2.3.1 Miqdash
5.2.3.2 Makon
5.3 Verse 12 and "The Transgression"
37
5.3.1 The Daily, the Host and the Horn
5.3.2 The Transgression
6.0 Cultic Terminology in Daniel 8:9-14 43
7.0 Cultic Language in Leviticus and Counterfeit 45
Parallels in Daniel 8
7.1 Identification of Hattamid 50
7.1.1 The Burnt Offering
7.1.2 The Grain Offering
7.1.3 Hattamid/Sweet Aroma Connection
7.1.3.1 Hattamid Burnt Offering
7.1.3.2 Hattamid Grain Offering
7.1.3.3 Hattamid Bread
7.2 Counterfeit Hattamid/Sweet Aroma 56
7.3 Counterfeit Priesthood
58
8.0 The Audition About the Sanctuary 63
Exegesis of Daniel 8:13-14
8.1 Verse 13: The Daily and the Transgression
63
8.1.1 The Daily
8.1.2 The Transgression
8.1.3 Causing Desolation
8.1.4 Qodesh
8.2 2300 Evening-Morning: Cultic Significance
68
8.2.1 The Daily Burnt Offering
8.2.2 The Continually Burning Lamps
8.2.3 The Continual Cloud
8.3 Sanctuary Trampled 2300 Evening-Morning
76
& Cleansed: Thesis-Antithesis
8.3.1 The Daily and Trampling the Sanctuary
8.3.2 The Integrity of the 2300 Evening-Morning
8.3.3 Termination of the 2300 Evening-Morning
9.0 External Evidence from Daniel 9:23-27 87
9.1 Verses 26-27: Translation and Explanation
88
9.2 Summary
91
10.0 External Evidence of Daniel 11:31 93
11.0 External Evidence of Daniel 12:11 97
12.0 Conclusion 101
APPENDIX
109
The Daily and the Restrainer
2
Thessalonians 2:6-7
1.0 Introduction 109
1.1 The Man of Sin
1.2 The Restrainer and the Daily
2.0 Translation of 2 Thessalonians 2:3-9 112
3.0 Exposition of 2 Thessalonians 2:6-7 113
3.1 Linguistic Evidence of Concurrent Time
3.2 Linguistic Evidence from ginomai
3.3 The Mystery of Lawlessness and the Daily
4.0 Conclusion 120
BIBLIOGRAPHY
123
1.0
INTRODUCTION
The fundamental pillar of the Seventh-day
Adventist Church is the sanctuary doctrine, "a key which
unlocked the mystery of the disappointment of 1844" and
which "opened to view a complete system of truth".1 [GC423]
Intimately associated with an unraveling of the time
prophecy of Daniel 8:14 was an understanding of the "daily"
(hattamid) in 8:11-13. Differing views of the "daily" have
prevailed since the time of the Reformers to the present
alternating initially from Christ's High Priestly ministry
to pagan Rome reverting to the current view, held by most
Adventist scholars, of Christ's ministry in the heavenly
sanctuary. Following a brief historical overview of the
interpretation of "the daily", a statement of the exegetical
problems and issues of Daniel 8:9-14 will be presented with
primary emphasis on verses 9-13. Both internal exegetical
evidence from 8:9-14 and external evidence from Dn. 9:23-27;
11:31 and 12:11 will
be examined leading to a self-consistent understanding of
"the daily" which confirms the historical roots of the
foundational pillar of Seventh-day Adventism.
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2.0
HISTORICAL OVERVIEW
The pioneer reformer of the "Great Advent
Awakening," William Miller, interpreted the time prophecies
of Dn. 8:14 and Dn. 12:11 by connecting the "daily" (or the
continuance) of Daniel with the restrainer in Paul's second
epistle to the Thessalonians.2 [MC10/5/43,52-53] Miller's
interpretation of the "daily" in Dn. 12:11-12 was based on
the hermeneutical principle of analogy of scripture,3
[FSDA38] comparing Daniel with 2 Thess. 2:7. He identified
the man of lawlessness as papal Rome, while the restraining
power in the development of the papacy was interpreted as
paganism. Through analogous reasoning Miller concluded that
the "daily" also signified paganism which gave way to papal
Rome. The daily was interpreted as the "daily abomination"
or the first abomination and was represented as paganism in
general, or Rome more specifically. The "abomination that
makes desolate" was identified as papal Rome. Thus in Dn.
12:11, the Roman empire would be taken away and papal Rome
would be set up.4 [FSDA38-39]
Following the great disappointment, the pioneers
of Seventh-day Adventism including Joseph Bates, James
White, J. N. Andrews, Uriah Smith, J. N. Loughborough and S.
N. Haskell among others embraced Miller's identification of
the "daily" as pagan Rome whose sanctuary (the city of Rome)
was inherited by the papacy. This connected view of the
"daily" in Dn. 8:11-13; 11:31; 12:11
with 2 Thess. 2:7 was theologically part of Adventist
heritage up until 1900.
0003
Then L. R. Conradi in Germany reinterpreted the
"daily" as referring to the true sanctuary service and
Christ's High Priestly ministry in heaven. Conradi believed
the papacy took away Christ's priestly ministry by
substituting the mass and a system of human priesthood in
which the pope had assumed the position of Jesus. This
so-called "new view" of the daily was not new at all, but
was taught and held in principle by many of the leading
Protestant reformers.5 [LBR397-399] In reality what many
considered new light was the view embraced by William Miller
and the pioneers which leads to the fundamental and
foundational pillar of Seventh-day Adventism, the sanctuary
doctrine. However, by 1919 many prominent church leaders,
including A. G. Daniells and W. W. Prescott, accepted
Conradi's view of the "daily".
Conradi and some others who endorsed his view of
the "daily" later apostatized by gradually adopting
divergent views concerning the heavenly sanctuary, rejecting
the inspiration of E. G. White having opposed the message of
Christ's righteousness by faith at the 1888 General
Conference. This opposition extended to Ellen White's
unequivocal endorsement of the message. Conradi later
adopted the evangelical concept that Luther had heralded the
three angels' messages.6 [LBR475]
Implications of Conradi's New View. Desmond
Ford was Adventism's most notable scholar to have followed
Conradi's view of
0004
the
"daily" resulting in his ultimate rejection of the sanctuary
doctrine as the central pillar of the SDA church. Ford's
scholarly arguments swept away numerous Adventist ministers
and bright lights. Largely in an effort to stem the tide of
this rejection and to justify Conradi's new view of the
daily as Christ's High Priestly ministry, a theological
counter-attack was initiated. Some of Adventism's foremost
theologians and scholars under the auspices of the Biblical
Research Institute published monumental works supporting the
historical view of the sanctuary.7 [SD] These efforts have
resulted in significant and beneficial achievements;
however, the exhaustive exegesis of Dn. 8:9-14 has left
unresolved certain linguistic and contextual difficulties
regarding the new view of the "daily" in Daniel.
3.0
STATEMENT OF THE PROBLEM
Linguistically some of the most apparently
difficult passages in scripture occur in Dn. 8:9-14. The
text abounds with linguistic and contextual nuances. For
example: 1) The gender of the verbal subjects and pronouns
referring to the "horn from littleness" in verse 9
oscillates from masculine to feminine in verses 9-12; 2)
Does the "daily" refer to an earthly power or an activity?
3) What is the self-consistent relationship of the "daily"
in Dn. 8:11, 13; 11:31 and 12:11?
4) What is the significance of Daniel's use of
0005
the
Hebrew verbal root rum for the action imposed on the "daily"
in 8:11 in contrast with the Hebrew root sur in 11:31 and
12:11? 5) What is
the significance of Daniel's use of two different Hebrew
words, miqdash in
8:11 & 11:31 and
qodesh in 8:13 & 14,
translated as sanctuary? 6) Does the use of makon for
"place" in 8:11 instead of maqom have textual
significance? 7) Is there a self-consistent application of
the Hebrew participle shomem (desolating) in 8:13;
9:26-27; 11:31 and
12:11?
8) What is the significance of the Hebrew cultic language
used in Dn. 8:9-14? An examination of these questions among
other issues will help to shed light on the interpretation
of the "daily" (hattamid) in Daniel.
4.0
TRANSLATION OF DANIEL 8:9-14
Vs. 9 And out of one of them he (masculine)
came, a horn from littleness, which became very great toward
the south and toward the east, and toward the glory.
Vs. 10 And it (feminine) became great even to
the host of the heavens. And it (fem.) made fall to the
ground (some) from the host and (some) from the stars and
trampled them.
Vs. 11 Even unto the Prince of the host he
(masculine) exalted himself. And from him (mas.) was lifted
up the daily (continuance) and the place of his (mas.)
sanctuary was cast down.
Vs. 12 It (feminine) was given even a host
against the daily by means of transgression. And it (fem.)
cast down truth to the ground and it (fem.) worked and it
(fem.) prospered.
Vs. 13 Then I heard a certain holy one speaking
and another holy one said to that one who spoke, "Until when
the vision, the daily and the transgression which desolates
making both the sanctuary and the host to be trampled".
Vs. 14 And he said unto me, "Until 2300
evening-morning, then the sanctuary shall be put right
(cleansed)".
0006
5.0
EXEGESIS OF DANIEL 8:9-12
The vision (chazon) described in Daniel 8 of the
ram and the goat with a broken horn "in place of which four
notable ones came up toward the four winds of heaven" forms
the contextual framework, discussed in depth by
0007
Shea8
[DARCOM2 165-255; 256-330; 497-526], and Hasel,9 [DARCOM2
378-461] of Dn. 8:9-14. The origin of the "horn from
littleness" which comes out of the four winds of heaven has
been clarified previously.10 [DARCOM1 41-43],11 [DARCOM2
387-394] There is general agreement among Adventist
scholars that the horn from littleness in verse 9 which
"became very great" and "cast down some of the host" in
verse 10 represents Rome in its two phases, both pagan and
papal Rome.
5.1
PAGAN/PAPAL ROME IDENTIFICATION
Although there is agreement that both pagan and
papal Rome are represented in 8:9-12, there is significant
disagreement between Hasel and Shea in distinguishing papal
and pagan activity in the individual verses. For example,
Hasel12 [DARCOM2 381, 399] argues that a "horizontal
activity" of pagan Rome is represented by verses 9 & 10
whereas the vertical activity of papal Rome
is revealed in verses 11 & 12. Shea,13 [DARCOM2 507-512] on
the other hand, argues for a horizontal movement of pagan
imperial Rome in verse 9 but a vertical movement of papal
Rome against the host of heaven in verse 10. Shea suggests
that an attack of a religious character is portrayed in vs.
10 similar to that in Dn. 7: 21-22, 25, 27 by papal Rome
against the saints of the Most High.
5.1.1 Gender Oscillations in Dn. 8:9-12. It is
readily apparent from the Hebrew Masoretic text that the
gender of the verbal subjects and pronouns alternate from
feminine to masculine to feminine in verses 10-12
respectively. Hasel argues that the gender change from
feminine in 10 to masculine in verse 11 denotes a change in
activity from pagan to papal Rome; he suggests further that
verses 9 and 10 are of a pagan nature and verses 11 and 12
of a papal nature.14 [DARCOM2 399] His reasoning by gender
identification fails to explain the reversion to the
feminine gender in verse 12 ("it cast truth to the ground")
which is a definitive reference to papal Rome which should
be, by his reasoning, in the masculine gender. Hasel
dismisses this anomaly simply by suggesting the feminine
(it) refers to another aspect of the horn's (feminine)
activity alluded to in verse 9.15 [DARCOM2 418-419]
We agree with Hasel in principle that the gender
alternation in Dn. 8:9-12 has significant implications
regarding the identification of the specific phase of the
horn's activity. But
0008
a
more comprehensive and self-consistent approach to gender
oscillations is adopted in this exegesis of Daniel 8:9-14.
5.1.2 Gender Identification in Verse 9. The
primary verb in verse 9 is yatza (to come out) in a Qal
perfect, masculine form. However, the nearest subject
noun, "a horn of littleness" is feminine which grammatically
precludes a subject-verbal linkage. Hasel attempts to
explain the anomaly based on Hebrew syntax of a verb
preceding as animal subject requiring a masculine form.16
[DARCOM2 401] Although this may be a viable solution based
on Hebrew syntax, it is suggested that a more substantive
and realistic solution revolves around Daniel's intentional
use of Hebrew syntax to a create a distinction by gender
between the 2 phases of the horn from littleness and their
independent and unique activities delineated in verses
9-12. In verse 9 the evident solution to the gender anomaly
is that Daniel intended the masculine verbal subject (he
came out) to be accompanied by an explanatory appositional
phrase, "a horn from littleness". Thus verse 9 reads; "out
of one of them he came, a horn from littleness, which became
great toward the south..."). The net effect is that the
horizontal activity of the horn described by Shea earlier17
[DARCOM2 507-512] in verse 9 is correlated with the
masculine gender which in turn corresponds to pagan Rome's
expansion of power. Daniel's intentional use of Hebrew
syntax to distinguish between the two phases of the horn by
means of gender distinction will become evident as the
discussion on gender in verses 10-11 proceeds.
0009
5.1.3 Gender Identification in Verse 10. In
verse 10, the subjects are all verbal in nature and each
one is feminine in form. Although it can be argued that
feminine verbal subjects refer to the horn from littleness
(inherently feminine), this logic would also require the
verbal forms of verse 11 to be feminine (it exalts itself);
but the verbal form is masculine (he exalts himself). Hence
it is suggested that Daniel intended a gender change from
masculine in verse 9 to feminine in verse 10 to indicate a
distinct phase change in activity of the horn. The papal
aspect of the activity in verse 10 is readily apparent.
According to Shea the focus of the activity in verse 10 has
a vertical dimension clearly exhibiting a religious
character with the horn attacking the host and stars of
heaven, symbolically the people of God.18 [DARCOM2 511]
This religious persecution is described in Dn. 7:21 & 25
which is explicitly related to the papal phase of Rome
according to all historicist expositors.
5.1.4 Gender Identification in Verse 11. The
dramatic shift in gender to masculine in verse 11 (he
exalted himself) reflects a change in phases of the two
entities which the metaphor symbol of the horn represents as
suggested by Hasel.19 [DARCOM2 401] Whereas Hasel argues
that the masculine gender in verse 11 indicates a shift to
papal Rome from pagan Rome in verse 10, it is suggested the
change to masculine in v. 11 represents a renewed emphasis
on the pagan phase of Rome contrasted with papal phase in
verse 10.
0010
The one who magnified himself even to the Prince
of the host is identified in Acts 4:26-28 by the apostle
Peter: "The kings of the earth---gathered against the Lord
and His Christ. For truly Your holy Servant Jesus whom You
anointed, both Herod and Pontius Pilate, with the gentiles
and the people of Israel, were gathered together to do
whatever Your hand and Your purpose determined to be done".
Acts 4:26-28 is an allusion to Ps. 2:1 in which
the "kings of the earth have set themselves and the rulers
have met together against Jehovah and His Anointed".
Further evidence that the one exalting himself in Dn. 8:11
is pagan Rome is found in 8:25 where "he (a king) stands up
against the Prince of princes" which bears a striking
resemblance to Ps. 2:1. Contrary to most Adventist
expositors, it is suggested that the kingly power of 8:23-25
is an explicit description of pagan Rome throughout,
although papal Rome may be implicit. Three reasons for this
proposition are set forth: l) All the verbal subjects and
adjectival pronouns are masculine corresponding with the
masculine designations of verse 9 and 11 which it was
suggested referred to pagan Rome; 2) The strong linguistic
similarity of Dn. 8:25d ("also against the Prince of princes
he shall stand") with Ps. 2:1 and also the internal
relationship of Dn. 8:11 with 8:25d , and finally 3) the one
(a king) who "shall be broken without hand" in 8:25e is
linguistically similar to the Aramaic of Dn. 2:45 ("a stone
was cut out of the mountain without hands and broke in
pieces the iron..."). The reference in 2:45
0011
refers to pagan, political powers and the linguistic
similarity to the Hebrew of 8:25 lends credibility to the
suggestion of pagan, kingly power throughout 8:23-25.
For example, "he shall destroy the holy people" in 8:25
alludes to Rome's action of destroying the city and the
sanctuary in Dn. 9:26 and 11:22.
The deceitful tactics of this kingly power are alluded to in
8:25
and its pagan, deceitful characteristics are revealed in
11:23, a clear
reference to pagan Rome.20 [DR258]
TAMID
page 0011 paragraph 1 Furthermore, the historical
record substantiates pagan Rome's consistent self exaltation
to the Prince of the host. Emperor Octavian's (31 BC-AD 14)
adoptive father Caesar, at the Senate's decree, was elevated
to a place among the deities. "Thereafter Octavian called
himself son of the Caesar, imperator Caesar divi filius." Octavius
added to his name the one of "Augustus" emphasizing the
unique dignity of his position. Until that time this
designation (meaning "the exalting one"; cf. Dn. 8:11, "he
exalted himself") had been employed only as a surname of
deities conveying the impression that his position of power
was of incomparable loftiness.21 Herod the Great, a native
vassal ruler of Palestine under the Romans, exalted to the
Prince of the host by slaughtering the infants in Bethlehem
seeking to destroy the Christ (Mt. 2:3-16).22
0012
Emperor Caligula (AD 27-41) exhibited exaggerated striving
for godlike exaltation and demanded worship of himself and
ordered his statue placed in the temple at Jerusalem which
was thwarted by his death in AD 41.23 Emperor Nero (AD
54-68), along with Caligula and Domitian, claimed deity for
himself while still alive and each one failed to receive the
honor at death which was normally the customary practice of
the emperor cult started by the Roman Senate of deifying
their deceased emperors who had served well.24 Emperor
Domitian (AD 81-96) emphasized his unlimited power as ruler
and sought to exhibit the sanctity of his person publicly
and liked to be greeted by the cry: "Hail to the lord and
his consort!"25 The biblical and historical records are
clear and confirm that the one exalting himself to the
Prince of the host is characterized by pagan Rome, the
precursor to papal Rome who inherited the same
characteristics.
TAMID
page 0012 paragraph 1 5.1.5 Gender Identification in
Verse 12. Further evidence that pagan Rome is represented
by the masculine gender in verse 11 is the very fact that
the gender reverts back to feminine verbal forms
representing papal Rome in verse 12. Verse 12 in its
entirety is an unmistakable allusion to the action of papal
Rome opposing the "daily" in which it cast truth to the
ground, it worked, and it prospered (all feminine verbal
subjects in Hebrew). Exegesis of verse 12 will be developed
in a later section.
0013
TAMID
page 0013 paragraph 1 5.1.6 Self-Consistent Gender
Summary. Shea has suggested that the gender oscillations in
verses 9-12 are due to Hebrew syntax which is unique to
Daniel.26 Since this effect of syntax (see preceding
footnote) on determining the gender of verbs finds no
precedent in other portions of the book of Daniel or the OT,
it seems more reasonable to conclude that Daniel's
intentional use of unique syntax in chapter 8 is to create a
distinction by gender between the two phases of the horn
delineated in verses 9-12.
TAMID
page 0013 paragraph 2 The net effect of the gender
oscillations from masculine to feminine to masculine and to
feminine in verses 9-12 reveals a thematic parallelism of
gender with the pattern A:B::A':B'. Daniel emphasizes the
two-phase aspect of Rome by two distinct parallel and
repetitive cycles (masculine:feminine) in verses 9 & 10 and
again in 11 & 12. The thematic parallelism of gender in
verses 9-12 with the A:B::A':B' pattern is summarized below
in the following chart. Confirmation of the significance of
the pagan/papal identification by gender distinction will be
established from evidence derived from the counterfeit
cultic language and symbols of Daniel 8 which will be
presented in Sections 6.0 & 7.0.
0014
THEMATIC PARALLELISM OF GENDER
A:B::A':B'
TAMID
page 0014 paragraph 1
Verse Gender Verb/Pronoun Horn's Phase
A
9 MASC. HE CAME (yatza) PAGAN
B
10 FEM. IT BECAME GREAT (tigdal) PAPAL
A'
11 MASC. a) HE EXALTED (gadal) PAGAN
b) FROM HIM (mimmennu)
B'
12 FEM. a) IT CAST DOWN (shalak) PAPAL
b) IT WORKED ('asah)
c) IT PROSPERED (tzalehach)
0015
5.2
VERSE 11 AND THE
DAILY
TAMID
page 0015 paragraph 1 A foundation has been laid for
the identification of Rome in its two phases in Dn. 8:9-12
by demonstrating the earthly expansion of pagan Rome
in verse 9 and the religious attack of papal Rome in verse
10 on the hosts of heaven. Attention will now be focused on
8:11. The literal translation of the first clause in verse
11a reads, "even unto the Prince of the host he exalted
himself". Evidence was previously presented by context and
gender identification that the one exalting himself was
pagan Rome. However, the pivotal issue concerning the
interpretation of the "daily" is a determination of "from
whom" the "daily" is removed or lifted up in the second
clause (verse 11b) which literally reads, "and from him the
daily was lifted up". Thus, the pivotal issue of the
exegesis revolves around the identification of the
antecedent of "from him".
TAMID
page 0015 paragraph 2 5.2.1 The Antecedent of "From
Him" (mimmennu). Two choices are possible for the
antecedent: 1) the Prince of the host or 2) the one exalting
himself. Upon this choice, the "daily" will be associated
either with the Prince of the host or the pagan phase of the
horn from littleness. Hasel dedicates three short sentences
in his 84 page exegesis to this problem. He relies on
"grammatical nearness" supported by the Greek Septuagint,
the Theodotian and the Latin Vulgate for his decision that
the antecedent of "from him" is the Prince of the host.27
However, relying solely on the Hebrew Masoretic text, rather
than a secondary Greek translation, and strictly using the
basis of "grammatical nearness", the first clause in verse
11a concludes with "he exalted himself" (higdil) and the
second clause in verse 11b begins with "from him" (mimmennu).
The translation of mimmennu as "from him" in contrast to "by
him" is confirmed by the cultic language parallels (see
Section 7.0) in Leviticus where both rum and mimmennu are
used in conjunction with one another.28 It is immediately
evident on the basis of grammatical nearness that the
antecedent of "from him" is the one exalting himself or
pagan Rome. As Hasel points out in a footnote,29
syntactically the first two clauses in verse 11 are inverted
verbal clauses, meaning the object precedes the verb which
contains the subject, contrary to normal word order. It is
suggested that Daniel inverted the normal Hebrew syntax of
these two clauses for the specific purpose of making an
unmistakable connection of the antecedent (he exalted
himself) associated with the phrase,
0016
"from
him", by placing them adjacent to one another ("...he
exalted himself, and from him..."). An internal reflection
of the type A:B::B':C results from this inverted syntax with
the end of verse 11a reflecting the identification of the
first word (prepositional phrase: "from him") in verse 11b.
This is illustrated in the following chart.
INTERNAL REFLECTION OF DANIEL 8:11
A:B::B':C
TAMID
page 0016 paragraph 1
A =
EVEN UNTO THE PRINCE OF THE HOST VERSE 11a
B =
HE EXALTED HIMSELF VERSE 11a
B'=
AND FROM
HIM VERSE 11b
C =
THE DAILY WAS LIFTED UP VERSE 11b
TAMID page 0016 paragraph 2 This internal
reflection of the Hebrew syntax supports the contention that
the "daily" is lifted up "from" the one exalting himself and
not "from" the Prince of the host. This is in addition to
the fact that the thrust of emphasis of 8:9-13 is on the
horn from littleness and not on the Prince of the host.
Additional lines of evidence are presented which lead to the
conclusion that the "daily" is intimately associated with
the horn from littleness and not the Prince of the host.
The evidence will focus on the syntactical and contextual
interpretation of the "daily". Furthermore, conclusive
evidence that the antecedent of mimmennu represents the horn
from littleness is derived from the cultic language
parallels of Daniel 8 with Leviticus which will be examined
in depth in the later Section on Cultic Language.
0017
TAMID page 0017 paragraph 1 5.2.2 The Daily. In
this section the distinction between rum (lift up) used in
Daniel 8:11 and sur (turn aside, remove or take away) used
11:31 and 12:11 in
connection with "the daily" will be examined. A preliminary
identification of "the daily" will be suggested and the
linkage of tamid with paganism in the OT will examined.
TAMID page 0017 paragraph 2 5.2.2.1 RUM: take away
or lift up. The Hebrew verbal form huraym (hophal form)
derives from the Hebrew root rum meaning exalt, raise up,
offer, lift up, pick up, take up, serve, elevate, extol.
Examination of Holladay's
Hebrew lexicon reveals that all forms of the verb have this
general "uplifting" sense of meaning.30 In every instance
where the Hebrew root rum is used in Daniel it is translated
by its customary meaning of lift up or exalt. This applies
to the Aramaic sections of Daniel (5:19,
20, 23) and the Hebrew sections of Daniel (11:12, 36;
12:7). Compared with these occurrences, Shea acknowledges
that the use he proposes for rum in 8:11 ("take away")
appears to be exceptional.31 Shea then proceeds to argue
that the "extended" meaning in Dn. 8:11 is based on the use
of rum in the first seven chapters of Leviticus describing
the sacrificial services (Lev. 2:9; 4:8, 10, 19; 6:10, 15).
He then suggests that out of the approximately 200
occurrences of rum in the Hebrew text, where the meaning is
lift up, that the 6 occurrences in Lev. 1-7 should be
translated in a uniquely
0018
equivalent manner with the Hebrew root sur which has the
primary root meaning of "to turn aside" or "to go away;"
other meanings include "to take away", "remove" or "depart"
in its approximately 300 uses in the Masoretic text
including those in the first seven chapters of Leviticus
(1:16; 3:4, 9, 10, 15; 4:9, 31, 35; 7:4). Shea states that
rum and sur are not synonyms, but claims that there is
unique overlap between them in the special sacrificial altar
applications of Lev. 1-7 approved of God.32 In summary,
Shea argues for the specialized use of an extended meaning
of rum in Dn. 8:11 based on its "unique" use in 6
occurrences in Lev. 1-7.
TAMID page 0018 paragraph 1 It will demonstrated
that the distinct cognitive quality of rum (to lift up) and
sur (turn aside, take away, remove) are maintained in both
Lev. 1-7 and Dn. 8:11; 11:31
& 12:11.
The distinctive root meanings of rum and sur are contrasted
in Lev. 4:8, 9 & 10 where rum, sur and rum are used
respectively. If the meaning of rum and sur were synonyms
in these consecutive verses, it would make no sense to use
two different verbs. Clearly the author intended a distinct
and different activity in verses 8 & 10 where rum is used
compared to verse 9 where sur is used. In verses 8 & 10 the
priest offers up the fat or lifts up the fat from the sin
offering to burn it on the altar of burnt offering. In
verse 9, the priest specifically removes or turns aside the
fold on the liver beside the kidneys. The literal
translation is rendered: "And he shall lift up from it all
the fat of the bullock of the sin offering, the fat which
(is/was) covering over the inward parts (verse 8), and the
0019
two
kidneys and the fat which (is/was) on them, which (is/was)
beside the flanks and he shall remove (turn aside) the fold
on the liver beside the kidneys (verse 9). As it is lifted
up from the sacrifice of the peace offerings of the bullock,
the priest also shall burn them as incense on the altar of
burnt offering" (verse 10).
TAMID page 0019 paragraph 1 Careful examination of
every use of rum and sur in Lev. 1-7 reveals two distinct
and consecutive actions. First, the fat is removed (turned
aside) or separated (sur) from the inward parts and second,
the separated fat is lifted up by the priest from the
sacrificial offering and burned on the altar. It is
especially noteworthy that in the case of food (cereal)
offerings, there is no fat to remove (turn aside) or
separate (sur) and without exception the root verb rum is
used where the priest lifts up from the food offering, its
memorial offering, and burns it as incense on the altar (see
Lev. 2:9; 6:15). The activity involves offering up or
lifting up the cereal to burn as incense as opposed to
removing the food offering. It is also noteworthy that Lev.
6:15-20 is the only passage in the OT where rum and tamid
are closely linked. This linkage does not exist for sur.
The flour lifted up (rum) in Lev. 6:15 was to be a
"continual" food offering in verse 20. This is parallel to
the linkage of these two words in Dn. 8:11.
TAMID page 0019 paragraph 2 The sequential
activity of first removing the fat from the inward parts of
the sin offering and then lifting up the fat as a burnt
offering in Lev. 4 is confirmed by an examination of sur in
Lev. 3 in connection with the peace offering of the
bullock. A reading of Lev. 3:1-5 reveals that the priest
brings near to
0020
Jehovah the fat only after it is removed (turned aside) or
separated (sur) from the inward parts including the fatty
fold by the liver. It is then burned as incense on the
altar (v. 5). The same sequence is described more
explicitly in verses 9-11. This reading alone would suggest
that the rum activity of lifting up the fat following its
separation or removal was not involved. However, Lev. 4:10
explicitly states that just as the fat was lifted up (rum)
from the sacrifice of the peace offering of the bullock,
described in Lev. 3:1-11, so also the fat of the sin
offering of Lev. 4:1-12 is to be lifted up from the sin
offering and burned as incense after its prior removal (sur)
as described in Lev. 3. Hence it becomes clear that there
is a two-fold sequential activity involved with both the sin
and peace offerings of sacrificial animals. First, the fat
is turned aside or separated (sur) from the inward parts and
second the separated fat is lifted up (rum) from the animal
as an incense offering on the altar of burnt offering. This
two-fold sequential activity is in contrast to the singular
rum activity associated with the cereal offering. The
exclusive cognitive quality of rum (lift up or offer up) is
again set forth with the food offerings in Num. 15:19-20 in
which the children of Israel are to lift up (rum) a cake of
the first of their dough as a heave offering. The use of
sur is superfluous since nothing needs to be separated which
was previously intimately united such as fat to the inward
parts.
TAMID page 0020 paragraph 1 The distinctive root
meaning of rum is also clearly evident in Lev. 6:10-11 in
which the priest "lifts up" the ashes from the altar and
places them beside the altar. The priest does not remove
0021
(sur)
the ashes from the altar since they are first lifted up from
and then placed beside the altar. Then, only after changing
his garments, the priest brings (the removal activity) the
ashes outside the camp.
TAMID page 0021 paragraph 1 In every case where
rum is employed in the cultic service of Leviticus and
Numbers, the accurate, literal rendering is "lift up" or
"offer up" in harmony with the root meaning of rum.
Rodriguez correctly points out that rum is often used in
cultic settings in the sense of "to donate" or "to give a
gift" (Num. 15:19-21)
but simply acquiesces to Jacob Milgram's assertion that rum
should be rendered "to remove, set aside" in Lev. 2:9 &
4:8. However, the context of the passages and the evidence
presented reveals that the priest does not set aside but
lifts up a food offering and burns it as incense (Lev. 2:9)
and lifts up the fat following its separation from the
inward parts as offering of incense in Lev. 4:8-10.33
TAMID page 0021 paragraph 2 It is suggested that
the evidence convincingly demonstrates that the distinct
cognitive qualities for root meanings of both rum and sur
are maintained throughout Leviticus and Daniel as well as
the entire OT. The evidence will not substantiate a claim
of a specialized use of an "extended" meaning for rum for
the cultic functions of Leviticus.
TAMID page 0021 paragraph 3 The only two instances
among the hundreds of normal renderings where rum is
translated as "take away" are found in Dn. 8:11 and Eze.
45:9 in the KJV. The New Englishman's Hebrew Concordance
0022
confirms these observations.34 The phrase in Eze. 45:9
translated as "take away your exactions from my people" is
more accurately rendered "take up or lift up your exactions
(oppression) from my people". The "daily" is, in fact,
"turned aside or taken away" in Dn. 11:31 and Dn. 12:11; but
the Hebrew verb sur is used in these instances. Lexical
evidence confirms that the basic sense of meaning for sur is
"to turn aside" or "to depart" with occasional extended
meanings in the hiphil and hophal of "taken away" or "be
removed".35 The Hebrew concordance again confirms that the
hundreds of uses of sur in the various verbal forms always
have this sense of meaning.36 The translators of the Hebrew
text, apparently in an effort to maintain consistency of
"activity of the daily" in Dn. 8:11 with 11:31 & 12:11,
translated rum of Dn. 8:11 in this particular instance as
"take away" (rather than the correct rendering of "lift up"
or "raise up") to correspond with sur of Dn. 11:31 & 12:11.
TAMID page 0022 paragraph 1 Hasel does not give
any linguistic evidence for his acceptance of the rendering
"take away" for rum in Dn. 8:11. He devotes only 4 lines
out of 84 pages to this key issue.37 With the correct
0023
translation of rum, Hasel's rendering of the second phrase
of verse 11 would be: "from Him (Christ) the daily (Priestly
ministry) was lifted up or raised up and the place of His
sanctuary was cast down". This rendering is
self-contradictory and retains no self-consistency with the
text, if the antecedent of "him" is the Prince of the host.
The accurate rendering of the second phrase of verse 11 in
view of the evidence presented thus far, is: "and from him
(Rome: masculine, pagan phase) the daily was lifted up."
When "the daily" represents the self-exalting behavior of
pagan Rome, as it will be demonstrated, the text is
self-consistent and becomes significant. In this case the
little horn lifts up this self-exalting character. Ellen
White supports this meaning: "paganism" and "her doctrines,
ceremonies, and superstitions were incorporated into the
faith and worship of the professed followers of Christ"
which "resulted in the development of `the man of sin.'"38
TAMID page 0023 paragraph 1 5.2.2.2 Hattamid
Linkage with Gadal. The vision (chazon) sets forth four
major actors: 1) the ram, 2) the goat, 3) the horn from
littleness (masculine phase) and 4) the horn from
littleness (feminine phase), each with a similar dominant
characteristic. Examination of the vision reveals that
Daniel consistently introduces and characterizes each of the
four major powers with the Hebrew word gadal with the root
meaning of "to become great" or
0024
"make
oneself great".39 The ram became great in verse 4, the goat
"grew very great" in verse 8 and "he came, a horn from
littleness, which grew exceedingly great" in verse 9 and the
horn from littleness (feminine phase) "became great" in
verse 10. Finally in verse 11 the masculine phase of the
horn (pagan Rome) "exalts" (becomes great) even to the
Prince of host. Furthermore, this characteristic activity
(gadal) is transferred or "lifted up" (rum) from him (pagan
Rome) by papal Rome. The chart below summarizes the
exalting characteristic of the 4 world powers in Dn 8 which
culminates in the final step (v. 11) in which papal Rome
lifts up the "daily", which is characterized by "gadal",
from pagan Rome.
TAMID page 0024 paragraph 1
Hattamid Characterized By Gadal
Verse Exalting Verb
World Power
4
Gadal Ram
8
Gadal Goat
9
Gadal Horn (Masc.)
10
Gadal Horn (Fem.)
11
Gadal Horn (Masc.)
0025
TAMID page 0025 paragraph 1 Paganism consistently
magnifies itself against the Lord in the OT: In Jer. 48:26,
42 Moab magnifies itself (higdil; root is gadal) itself
against the Lord; in Ps. 35:26; 38:16 & 55:12, all with
Messianic implications, the rebellious magnify themselves
(gadal) the Lord. Finally in Dn. 11:36-37, paganism (King
of the South) "magnifies (gadal) himself above every
god...nor regards any god for he shall magnify (gadal)
himself above all.
TAMID page 0025 paragraph 2 The perpetual,
continual activity or characteristic of paganism throughout
history has been self-exaltation. This characteristic was
personified by the four pagan world powers: Babylon, Media-Persia,
Greece and Rome. Daniel purposely emphasizes this
"continual" characteristic with the word "gadal" which is
the essence of pagan worship or Baal self-worship. Daniel
associates gadal with the cultic term "hattamid" meaning
"the continual" which is a substantive rather than the usual
adjective. Thus, verse 11 may be rendered: "...he exalted
himself and from him the continual was lifted up...".
TAMID page 0025 paragraph 3 It is suggested that
the evidence strongly supports the view that the hattamid or
"the continual" is represented and characterized by the
Hebrew word, gadal, in the context of Daniel 8 meaning "to
exalt oneself" in the hiphil form (higdil). This
characteristic has manifested itself by the forms and
practices of pagan worship or Baal worship which were first
exhibited by Cain with the grain offering thereby avoiding
the cross of Christ. The phenomena of self-exaltation whose
author is Satan (Is. 14 & Eze. 28) has exhibited itself not
only in every pagan culture but infiltrated Israel itself
(Jer. 23:13; Hos. 2:16-17) as well as apostate Christianity
personified by Rome.
0026
TAMID page 0026 paragraph 1 5.2.2.3 Hattamid: The
Daily Identified. Recent Adventist scholarship has
concluded that "daily" is associated with the high priestly
ministry of Christ in the heavenly sanctuary.40 The
pioneers of Seventh-day Adventism until 1900 identified
hattamid interchangeably as paganism or pagan Rome which
evoked virtually no controversy. For example, U. Smith
identifies "the daily" in Daniel 8:11 as pagan Rome,41 but
in Daniel 8:13 and 11:31 he identifies "the daily" as
paganism.42 Similarly, William Miller linked "the daily" of
Daniel 8:11 with "the restrainer" in 2 Thessalonians 2:7-8
identifying both as paganism which was interchangeable with
pagan Rome.43
TAMID page 0026 paragraph 2 However, a clear
distinction must be maintained between the term "pagan Rome"
and "paganism." Pagan Rome is a national power or the
exceedingly dreadful beast with teeth of iron (Dn. 7:7,
19). On the other hand, paganism is an "activity" or false
religious system in rebellion against God manifested by
character attributes of self-exaltation against God.
Succinctly stated, "the daily" is a rebellious activity
manifesting self-exalting character attributes.
TAMID page 0026 paragraph 3 If pagan Rome is
represented by the masculine pronoun in the
0027
prepositional phrase, "from him (mimmennu) the daily was
lifted up," in verse 11, then "the daily" cannot represent
the entity or power of pagan Rome. It is a non sequitur to
suggest that pagan Rome is lifted up from pagan Rome. It is
suggested that "the daily" must be carefully defined as a
principle, namely the self exalting character of paganism,
inherent in mankind, of which Arianism became integrated.
The "abomination (transgression) which desolates" in Daniel
8, 11 and 12, which supersedes and replaces "the daily," may
be defined as the self exalting character of nominal
Christianity of which the papacy became the fountain head.
The essence of "the daily" is "the mystery of iniquity"
which seeks to become like God (Is. 14:12-14; 2 Thess.
2:3-7). The point of commonality between "the daily" and
the "abomination which desolates" is the "mystery of
iniquity." This character attribute was lifted up by the
papal Rome from pagan Rome with the result that the false
religious systems (paganism) were replaced or superseded
(taken away or turned aside) by nominal Christianity, a new
false religious system professing Christ, uncreated, in
contrast to Arianism's created christ. This process
commenced in AD 508 when Arian powers under Theodoric made
peace with Clovis and the resistance of the Arian powers
began to come to an end.44
TAMID page 0027 paragraph 1 The conclusion stated
above that "the daily" is represented by the principle of
self exaltation manifested in the character of paganism and
inherent in mankind, and the conclusion concerning "the
abomination which desolates" will be confirmed as the
explication of Daniel 8 proceeds.
0028
TAMID page 0028 paragraph 1 5.2.2.4 Tamid and
Paganism in the Old Testament. The expression, tamid,
occurs 103 times in the OT and is used regularly and without
exception either as an adverb or adjective meaning
"continually" or "continual" respectively. Only in Dn.
8:11, 12, 13; 11:31
and 12:11
does the word tamid occur as an isolated substantive without
adjectival designation, hattamid, meaning "the
continuance". Of the 103 occurrences in the OT tamid is
used 30 times in connection with several different types of
activity of the priests in the sanctuary (Ex. 25:30; 27:20;
29:38; 30:8; etc.). Shea45 as well as Rodriguez46 and
Hasel47 all agree that hattamid in Daniel refers to the
Hebrew cultus of the sanctuary service. This exegesis will
confirm that "the daily" is a Hebrew cultic term in a later
section, but only in a counterfeit cultic sense in the book
of Daniel. Consequently, hattamid should be understood in
its broadest possible sense including its use in a pagan
context.
TAMID page 0028 paragraph 2 The connection of
hattamid with "gadal" (to become great) and rum (lift up) in
Dn. 8:11 has its closest parallel in Ps. 74:23, "Do not
forget the voice of Your enemies; the tumult of those who
rise up against You increases continually (tamid)". The
Hebrew word for rise up is `alah which has the root meaning
of "lifted up", "elevated", "exalted" or "offer" which is
nearly identical to the root meaning of rum and similar to
gadal in Dn. 8:11. The continual (tamid) activity of the
Lord's foes (paganism) is to rise up or exalt themselves
against Him in Ps. 74:23. The parallel to Dn. 8:11 is
extremely close.
0029
TAMID page 0029 paragraph 1 Other uses of tamid in
a pagan context include Is. 52:4-5 wherein the past
oppression of Israel by Egypt and Assyria and Israel's
future captivity is evident and the Lord says "those who
rule over them make them wail and My name is blasphemed
every day continually (tamid). Again there is an implicit
connection of tamid with exalting against God (blaspheming)
similar to Dn. 8:11 and Ps. 74:23. In Obadiah 15-16 there
is a clear allusion to the "continual" exalting against God
by Edom and other pagan nations on God's holy mountain. The
continual (tamid) wickedness of Assyria
in opposition to and rebellion against God is evident in
Nahum 3:18-19 (cf. 1:2).
TAMID page 0029 paragraph 2 The self-exalting,
rejoicing behavior of Babylon by virtue of their
world-conquering prowess is decried by Habakkuk in chapter
3:15. The pagan nation ascribes his power to his god (1:11)
and worships in a counterfeit cultic setting (1:6) while
sacrificing to his net and burning incense to his fishnet.
In 1:17 tamid is connected with the false cultic worship in
self-exalting rebellion against God: "shall he therefore
empty his net, and shall he not spare to continually (tamid)
slay nations?"
TAMID page 0029 paragraph 3 Finally the
counterfeit cultic application of tamid by rebellious
Israel, exalting against God, is seen in Is. 65:2-3 in
0030
which
"a people provoke Me to anger continually (tamid) who
sacrifice in gardens and burn incense on altars of brick".
The continual (tamid) exalting against God, associated with
pagan nations, has been lifted up and incorporated by God's
professed people of Israel. The parallel to Dn. 8:11 is
again unmistakable in which even unto God, pagan Rome
magnifies itself and from him hattamid (continual
self-exalting) is lifted up by papal Rome.
TAMID page 0030 paragraph 1 The Biblical evidence
clearly reveals counterfeit cultic applications of the
Hebrew term "tamid" with the connotation of self-exalting
behavior against God. Based on the foregoing discussion, it
is suggested that the substantive hattamid represents
neither the continual heavenly ministry of Christ nor the
nation or power of pagan Rome, but represents the
"continual" self-exalting character of paganism inherent
within fallen man and which has been manifested in the false
religious systems of every pagan nation throughout history.
Daniel explicitly attributes this tamid-gadal behavior to
Media-Persia, Greece,
and Pagan Rome from whom it was "lifted up" (rum) by papal
Rome.
TAMID page 0030 paragraph 2 5.2.3 The Place of his
Sanctuary. The Hebrew text uses two words for sanctuary:
miqdash and qodesh. Both words are used in Dn. 8:9-14.
Miqdash is the chosen word in verse 11: "and the place of
his sanctuary was cast down". Qodesh is the chosen word in
verses 13 and 14: "until when the vision...to give both the
sanctuary and the host to be trampled"; "unto 2300 days,
then shall the sanctuary be cleansed". It is suggested that
Daniel used two distinct words for sanctuary not for
recapitulative emphasis as suggested by Hasel48 but to
emphasize the stark contrast of two different sanctuaries.
0031
TAMID page 0031 paragraph 1 5.2.3.1 Miqdash.
Concerning the use of miqdash, Rodriguez correctly points
out that out of the 74 occurrences in the OT it most often
denotes an earthly sanctuary (Ex. 25:8; Lev. 26:2, etc.).49
Both Rodriguez50 and Hasel51 suggest that miqdash in a few
instances refers to the heavenly sanctuary. Ps. 68:35 is
cited as the first example. Although the immediate context
in verse 33 & 34 seems to imply a heavenly connection with
miqdash in v. 35, the overall context of Psalm 68 more
convincingly suggests the earthly connection. Specific
words for "holy place at Sinai", "sanctuary" (earthly) and
"temple" appear in verses 17, 24 and 29 respectively, and in
each case the connection is with the earthly setting of Mt.
Sinai
or Jerusalem. The message of the Psalmist is that kings
will bring presents to Jehovah because of His temple at
Jerusalem (v. 29) because they have seen the procession of
God into the sanctuary (v. 24). Therefore, sing praises to
God you kingdoms of the earth (v. 32) because "awesome is
our God out of His holy places (miqdash), the God of Israel
who gives strength and power to the people" (v. 35). The
concluding verse is a reference to God coming out of the
earthly tabernacle to guide his people day (cloud) and night
(fire) and fight their battles. The awesome power of God
out of His sanctuary during the wilderness experience is
explicitly alluded to in Ps. 68:7-8 in which God went out
before His people and marched through the wilderness and the
earth shook.
0032
TAMID page 0032 paragraph 1 The second example is
Ps. 96:6. The context within verses 6-8 reveals that the
people bring an offering and come into the His courts. In
verse 6, "Strength and beauty are in His sanctuary"
(miqdash). The surrounding context clearly suggests that
the sanctuary of verse 6 is earthly.
TAMID page 0032 paragraph 2 In Ps. 78:69, the
prior context alludes to the apostasy of Israel's high
places (v. 58). The Lord forsook the tabernacle at Shiloh,
the tent He had placed among them (v. 60). Following the
temporary rejection of His people (verses 61-64) the Lord
chose Judah, Mt. Zion and He built His sanctuary (miqdash)
and chose David (v. 69-70). The earthly sanctuary setting
is clearly in view in Ps. 78:69.
TAMID page 0032 paragraph 3 Finally the last
example cited is Jer.17:12, "a glorious high throne from the
beginning (is) the place of our sanctuary". Both Jeremiah
and Jehovah speak alternately in Jer. 16 & 17. Jehovah
speaks in Jer. 16:1-18 and Jeremiah responds in verses
19-20; Jehovah continues His warnings and admonitions in
16:20 through 17:11;
Jeremiah responds in verse 12 and 13a which is followed by
Jehovah's response in v. 13b. Finally, Jeremiah prays in
17:14-18. With this understanding in view, Jeremiah's words
in 17:12 immediately make it self-evident that "the place of
our sanctuary" refers to the earthly sanctuary in Jerusalem.
The plural pronoun "our" based on the context of the passage
excludes the heavenly sanctuary of Jehovah, since Jehovah
speaks in the singular person throughout the passage ("I,
Jehovah"; Jer.17:10).52
0033
TAMID page 0033 paragraph 1 It is suggested that
all 74 occurrences of miqdash, with a high degree of
probability, may refer exclusively to an earthly sanctuary,
structure or a dedicated place. In one instance a portion
of a gift/heave offering associated with the earthly
sanctuary system is described by miqdash (its sanctified
part) in Num. 18:29. Irrespective of whether miqdash refers
exclusively to an earthly sanctuary, the transcendent issue
is that miqdash often designates a pagan, unholy earthly
sanctuary which will be demonstrated in the following
discussion. On the other hand, qodesh, when denoting the
sanctuary, always connotes a holy sanctuary, either earthly
or heavenly.
TAMID page 0033 paragraph 2 The biblical evidence
suggests, with a reasonable degree of probability, that
miqdash may always refer to an earthly structure either
associated with the Jehovah's sanctuary or to a
heathen/pagan structure.53 Miqdash is Satan's dedicated
place in Is. 16:12 and Eze. 28:18 and is used derogatorily
in Eze. 21:2 and Lev. 26:31. Miqdash also means a
"dedicated place" requiring
0034
contextual or adjectival designation. Qodesh is used 469
times in the OT and refers exclusively to holiness
associated with both the earthly and the heavenly sanctuary
and also holiness associated with God, the Levites, priests
and God's people.54 Qodesh, translated as sanctuary in Dn.
8:13-14, always carries the connotation of holiness and
exclusively refers to the Lord's true sanctuary (either
earthly or heavenly), usually without adjectival
designation. The distinctive qualities of miqdash and
qodesh are summarized in the chart below.
TAMID page 0034 paragraph 1
TAMID page 0034 paragraph 2
MIQDASH/QODESH DISTINCTION
|---------------------------|
| |
MIQDASH QODESH
(Always Earthly) (Always Holy)
--------------- ---------------
| |
|---------------| |---------------|
| | | |
| | | |
HOLY PAGAN HEAVENLY EARTHLY
TAMID page 0034 paragraph 3 The evidence supports
the contention that miqdash in Dn. 8:11 refers to the
counterfeit sanctuary located in pagan Rome from which it
practiced continual self-exalting worship against God.
0035
TAMID page 0035 paragraph 1 5.2.3.2 Makon. Both
Shea55 and Hasel56 present strenuous arguments that makon,
which is translated normally as "place", "habitation", or
"dwelling" should be translated as "foundation." The
argument is based in part on the conclusion that the tamid
represents Christ's high-priestly ministry which was taken
away by papal Rome who in turn cast down the "foundation" of
Christ's sanctuary. It is asserted that the foundation of
God's throne which is righteousness and justice in Ps. 89:14
is equivalent to the "foundation" of His sanctuary in Dn.
8:11 to justify the translation of makon as foundation in
both cases.
TAMID page 0035 paragraph 2 In addition to the
evidence revealing that miqdash, the sanctuary in Dn. 8:11,
represents an earthly dwelling of pagan Rome, evidence will
be presented which contravenes the establishment of a
one-for-one equivalency of the "foundation of His throne" in
Ps. 89:14 with the "foundation of his sanctuary" in Dn.
8:11.
TAMID page 0035 paragraph 3 From the seventeen
occurrences of makon in the OT a clear definition of the
word is inherently portrayed in 2 Chron. 6:2 wherein "I have
built an exalted house for You and a place (makon) for You
to dwell forever". Makon is equated with house and
dwelling. A similar definition is provided in Ex. 15:17
wherein "...the place (makon) You have made O Lord for Your
dwelling, the sanctuary, O Lord, Your hands have prepared."
Makon is equated again with dwelling and also sanctuary.
TAMID page 0035 paragraph 4 It is suggested that
makon consistently manifests the connotation of habitation
or dwelling in all seventeen occurrences. In only three
instances, Ps. 89:14; 97:2 & 104:5 can makon be logically
0036
translated as "foundation". In Ps. 89:14 and 97:2
righteousness and justice are the habitation of His throne
which is equivalent to saying God's throne dwells in
righteousness and justice. Where God is present
righteousness and justice exist, since He, the Source of
righteousness and justice, is sitting on His throne.
TAMID page 0036 paragraph 1 In Ps. 104:5 God
literally "founded the earth on its `foundations'; it shall
not be shaken forever". Equivalently, "God founded the
earth on its `habitations'...". Makon is plural in this
instance, and it is suggested that God founded the earth on
its two primary dwelling places: 1) its internal axis of
rotation and 2) its axis of rotation about the sun. The
earth's two axes of rotation represent its permanent
dwelling places or habitations which God created.
TAMID page 0036 paragraph 2 Although maqom from
the root qum (meaning to stand up) is also translated as
"place" in about 400 occurrences, it connotes the sense of
"general locational area". On the other hand, makon from
the root kun (similar to qum in meaning: to stand firm)
connotes the sense of habitation or dwelling and is used
primarily in a cultic or counterfeit cultic context as in
Dn. 8:11. The cognitive sense of makon and maqom may be
deduced from a careful examination of the lexical evidence57
and their application in the OT.58
0037
TAMID page 0037 paragraph 1 In view of the
evidence, it is suggested Daniel used miqdash to designate
an earthly dedicated pagan sanctuary in Dn. 8:11 in stark
contrast to God's holy sanctuary in 8:13
& 14. Makon specifically identifies the habitation of his
sanctuary which was the city of Rome. Thus, simultaneously
at the time "the continual" self-exalting character of pagan
Rome was lifted up by papal Rome, the place or habitation of
pagan Rome's sanctuary was cast down by Constantine and
transferred to Constantinople in AD 330. Pagan Rome's
original sanctuary in Rome remained and was permanently
occupied by papal Rome. This is the historicist position of
U. Smith and majority of the pioneers of the SDA
church.59
5.3
VERSE 12 AND THE
TRANSGRESSION
TAMID page 0037 paragraph 2 The relationship of
the horn, the daily, the host and with respect to the
transgression will be examined this section.
TAMID page 0037 paragraph 3 5.3.1 The Daily, the
Host and the Horn. It has already demonstrated the thematic
parallelism of gender in verses 9-12 exhibiting the pattern
A:B::A':B' which represents the identification of pagan Rome
(verses 9 & 11) and papal Rome (verses 10 & 12). The focus
of the subjective action in verse 12 resides with the
feminine phase of the horn from littleness. As Shea points
out correctly, the verb "was given" is in the third person,
singular and feminine form and therefore its subject must be
feminine.60 It cannot be the "host" (masculine) and agree
with the verb in gender. Thus, the sentence structure
indicates that the feminine phase of the horn was given a
host: "it (feminine) was
0038
given
a host against the daily by transgression." Shea proceeds
to argue convincingly in concert with Hasel61 that the host
in verse 12 should not be linked with "host of heaven" in
verse 10 which other scholars, in contrast, have attempted
to do.62
TAMID page 0038 paragraph 1 The premise that the
"daily" represents Christ's high priestly ministry leads
naturally to the conclusion that the "host" in verse 12 must
be a spiritual army or clerical priesthood opposing the
priesthood of Christ acting in or with transgression
(bepasa`). This is a position of both Shea63 and Hasel.64
An alternative view put forth by Hasel is that the
preposition "be" in "bepasha` expresses cause (causing
transgression). With this understanding Hasel concludes
that "the transgression that is caused may be the leading of
human beings to trust in the substitute service(s) of the
horn's counterfeit continuous ministry."65 However, if the
preposition, in fact, expresses cause, the most natural
interpretation would be that "the act of giving" causes
transgression or was done in rebellion against God. Hasel's
view requires the exegete to indulge in eisegesis by
reading into the text words and meaning not present ("It was
given a host against the daily causing transgression of the
saints").
0039
TAMID page 0039 paragraph 1 Furthermore, it will
be demonstrated in a later section on Cultic Terminology in
Daniel 8 that the context of verses 1-14 is one of a
counterfeit cultic setting, not a genuine cultic setting.
Thus, the transgression in 8:12 transpires in a counterfeit
setting: the horn was given (it was given = feminine; papal
Rome); a host (pagan army); by transgression (unrepentant
rebellion of pagan/papal forces).
TAMID page 0039 paragraph 2 All exegetical
arguments stand or fall based on the interpretation of the
"daily" which in turn depends on the correct identification
of the antecedent of "from him" (mimmennu), the pivotal
point of prophecy in verse 11. It was demonstrated
previously that the linguistic and contextual evidence
strongly favors the identification of the "one exalting
himself" in verse 11 with the antecedent of mimmennu.
TAMID page 0039 paragraph 3 With the correct
understanding of the daily (hattamid) representing the
self-exalting character of all pagan nations including Rome
which was lifted up by papal Rome, it becomes clear that
there is a contest or struggle not only between the horn
(both phases) and the Prince of the host, but also between
the two phases of Rome. For example, not only was the daily
lifted up by papal Rome from pagan Rome, but the place of
his sanctuary was cast down by papal Rome in vs. 11. The
struggle continues in a pitched battle in verse 12 where an
army is given to the papal Rome against the "continual"
self-exalting behavior manifested by pagan forces toward
God. This battle matured during the period of AD 496 to 508
0040
when
the first of the ten horns, the Franks led by Clovis
following his conversion, became the "Eldest Son of the
Church" and used the sword to expand the power of the
papacy. This culminated in AD 508 with subjection of the
Arborici, the Roman garrisons in the West, Brittany, the
Bergundians, and Visigoths.66 The Arian Visigoths
represented the epitome of self-exalting behavior against
God in the view of the Roman church.
TAMID page 0040 paragraph 1 It is maintained that
the host was an historical army, led by Clovis, resulting
from a collaboration or union of church (papal Rome) and the
state (Clovis & the Franks). This "host" or unholy union
represented a counterfeit army in contrast to the genuine
host of heaven (verses 10 & 13), the saints of the Most
High.
TAMID page 0040 paragraph 2 5.3.2 The
Transgression. The "transgression" does not represent the
unrighteous rebellion against God led by the horn and his
host of an earthly priesthood as suggested by Shea.67 The
giving of host to the horn would be done so "by", "in",
"through", or "with" transgression (bepasha`). Shea
acknowledges that the "precise sense of the preposition (be)
is difficult to capture".68 Hasel attempts to minimize this
difficulty with the preposition by transforming a simple
prepositional phrase into a causative participle, "causing
transgression" and applying it to the papal priesthood which
causes its adherents to transgress. Hasel also
0041
admits that the first clause of v. 12 is "probably the most
difficult in verses 9-14 for understanding its meaning" thus
rendering the phrase "obscure".69 This obscurity is, in
part, a direct result of attempting to identify the "daily"
with the heavenly priestly ministry of Christ.
TAMID page 0041 paragraph 1 It is suggested that
the "sense" of the prepositional phrase, bepasha` (by
transgression) is neither "difficult to capture" within the
context of the passage nor is its meaning "obscure". The
transgression is represented by the outward demonstration of
religious zealotry against pagan worship by a religious
power of pagan origins. This self-magnifying behavior of
the apostate Christian church attracts multitudes. More
specifically, the transgression is represented by the
"giving process" of the host or army of the Franks led by
Clovis in support of Papal Rome. Thus, the "transgression"
is manifested in the union of church and state claiming to
be acting in behalf of God and doing His will. This
transgression, or unrepentant rebellion against God, remains
unconfessed and requires no cleansing of the sanctuary in
terms of confessed sins. However, this transgression does
result in the trampling of the sanctuary (qodesh) in verse
13 due to the exploits of a counterfeit priesthood of the
horn. The trampling of the sanctuary by the horn (papal
Rome) requires the sanctuary "to be put right" (nisdaq) in
v.14. The "trampling-nisdaq" concept will be examined in
Section 8.0 on "The Audition about the Sanctuary."
0042
TAMID page 0042 paragraph 1 The transgression in
verse 12 resulting in the union of church and state is the
same transgression that will be repeated at the end of time
with the enforcement of the mark of beast. Therefore the
sense and meaning of the first phrase of verse 12 becomes
explicitly clear. "It (papal Rome) was given a host
(support of Clovis and Franks) against the daily
(self-exalting activity of pagan and Arian forces) by
transgression (by union of church and state claiming to act
in behalf of God)."
TAMID page 0042 paragraph 2 5.3.3 Truth Cast to
the Ground. On the basis of the use of the word "truth"
('emet) in Dn. 8:26; 9:13; 10:1, 21 & 11:2, truth may be
understood to refer to God's revelation in its comprehensive
sense, including both the "law of Moses and the
prophetic-apocalyptic revelation contained in the book of
Daniel itself". Hasel's assessment here is quite
correct.70 Truth refers to the divine truth of revelation
which the horn (papal phase) opposes and casts to the
ground. "This revelatory truth contains the instructions
about worship, salvation, and related matters including
God's plan to set up His kingdom of grace and glory" in the
context of the end-time cleansing of the sanctuary.71
0043
6.0
CULTIC TERMINOLOGY IN DANIEL 8:9-14
TAMID page 0043 paragraph 1 There are a number of
expressions in Dn. 8:9-14 that are directly related to the
Hebrew cultus or sanctuary worship system. Both Shea72 and
Rodriguez73 rightly suggest that terms such as ram, goat,
sanctuary (miqdash), continuous (tamid), lift up (rum), host
(saba') in 8:12, place (makon) and horn (qeren) inherently
possess sanctuary or cultic significance. Whereas Rodriguez
argues that many of these terms such as rum, miqdash, tamid,
and makon relate directly to the reality of the heavenly
sanctuary, it is suggested that all of the terms described
thus far exhibit counterfeit cultic significance in Daniel
8.
TAMID page 0043 paragraph 2 The key which unlocks
Daniel's use of cultic terminology is the identification of
the cultic ram symbol as the pagan power of Media-Persia and
the cultic goat symbol as the pagan power of Greece. From
this initial clue, it becomes apparent that Daniel intends
that many of his cultic symbols and terms will represent
counterfeit cultic applications. The following chart
contrasts the true and the counterfeit applications of these
terms in the OT with Daniel 8. From the comparisons of
cultic symbols and their counterfeit applications, it
becomes evident that the primary emphasis of Dn. 8:9-14
concerns the activity of the horn from littleness in a
counterfeit cultic setting. This false worship system is
ultimately "incorporated" into papal Rome by lifting up of
the continual (tamid) self exalting behavior (gadal)
inherent
0044
among
pagan nations. The false system of worship includes
occupation of the habitation (city of Rome) of pagan Rome's
sanctuary and results in casting truth to the ground and
trampling the heavenly sanctuary and the high priestly
ministration of Christ. This false system manifests itself
by establishing a "daily mass" and interposing a priestcraft
between God and His people. A counterfeit worship system
equivalent to Baal worship of the OT is established in
opposition to the worship of God.
TAMID page 0044 paragraph 1
CULTIC LANGUAGE CONTRASTS
TAMID page 0044 paragraph 2
OT Cultic Cultic Daniel 8
Counterfeit
Application Symbol Term Cultic
Application
Trespass offering (Lv. 5:15) RAM
Media-Persia (8:20)
Trespass offering (Lv. 5:15) GOAT Greece
(8:21)
Continual fire (Lv. 6:13) TAMID Continual
exalting
(8:11-13)
Cont.
incense (Ex. 30:8) " "
Fat
lift up (Lv. 4:8,10,19) RUM Tamid lifted
up (8:11)
God's
earthly Sanc. (Ex. 25:8) MIQDASH Pagan Sanct.
(8:11)
Habitation of God (Ex. 15:17) MAKON Pag. Habit:
Rome (8:11)
Levite's work (Num. 4:3) SABA'
Pagan forces (8:12)
(host/army)
God's
army (Ex. 12:41) " "
Heaven's host (Dn.8:11/Dt.4:19) " "
Horns
of altar (Ex.27:2/Lv.4:7) HORN Pagan nation
(8:3,5,9)
Evening-Morning True `EREB-BOQER False
Worship Cycle
Worship Cycle (Lv. 24:1-4) (8:13-14)
0045
7.0
CULTIC LANGUAGE IN LEVITICUS
AND
COUNTERFEIT PARALLELS IN DANIEL 8
TAMID page 0045 paragraph 1 The pivotal question,
upon which depends the identification of the "daily"
(hattamid), is directly related to the antecedent of
mimmennu (from him) in Dn. 8:11: "Even unto to the Prince of
the host he exalted himself, and from him the daily was
lifted up...". Is the daily lifted up from: 1) the Prince
of the host or 2) the one exalting himself? Alternatively
does "from him" refer to the Prince of the host or the one
exalting himself? Sufficient exegetical evidence has
already been presented strongly suggesting that the
antecedent of mimmennu is the "one exalting himself" or Rome
in its pagan phase. However, overwhelming support for this
conclusion derives from Daniel's use of cultic language and
symbols taken from the "typical" sanctuary service recorded
in Leviticus and Numbers. It is immediately evident, as
previously demonstrated, that the ram, goat, and horn in
Daniel 8 are all counterfeit cultic symbols which strongly
suggests the further use of counterfeit cultic symbols and
language in this chapter of Daniel. One specific phrase in
Dn. 8:11 has unusual significance: "from him was lifted up
the daily." This phrase consists of three Hebrew words
which are used repeatedly in the worship setting of
Leviticus and Numbers. The three root words include min or
mimmennu (from or from him), rum (lift up) hattamid (the
daily). More specifically the phrase "he shall lift up
(rum: root) from it (mimmennu)" is utilized a total of five
times in Leviticus: four times in the active voice (2:9;
4:8; 4:19; 6:15) and once in the
0046
passive voice in 4:10 (it is lifted up from the ox of the
sacrifice). In three occurrences the cultic priest lifts up
from the cultic beast sacrifice (ram, goat, bull, lamb) the
fat which is then burned as incense. For example, in Lev.
4:19, "and he shall lift up (rum) all its fat from it
(mimmennu) and shall burn it as incense on the altar. In
the other two occurrences (Lev. 2:9 & 6:15) the cultic
priest lifts up from the cultic food offering a portion of
the flour (a memorial offering) which is then burned as
incense on the altar. For example in Lev. 6:15, "he
(priest) shall lift up from it his handful of the flour of
the food offering and of its oil and all the frankincense
which (is) on the food offering and shall burn it as incense
on the altar, a sweet fragrance, as a memorial offering to
Jehovah." In all five cases where this cultic linguistic
phrase, employing mimmennu and rum, is used the item which
is lifted up from cultic offering is always burned as
incense (qamar) as a sweet aroma to Jehovah.74 The cultic
language and activity in the five passages in Leviticus are
contrasted with the cultic language in Dn.8:11 in the
following two tables respectively.
0047
Cultic Language Parallels
in
Leviticus and Daniel
TAMID page 0047 paragraph 1
Lv.4:8 Lv.4:10 Lv.4:19 Lv.2:9 Lv.6:15
Dn.8:11
rum rum rum rum rum rum
mimmennu min mimmennu min mimmennu
mimmennu
heleb heleb heleb 'azkarah solet
hattamid
Cultic Activity Parallels
in
Leviticus and Daniel
TAMID page 0047 paragraph 2
Lv.4:8 Lv.4:10 Lv.4:19 Lv.2:9 Lv.6:15
Dn.8:11
Hi
Priest Hi Priest Hi Priest Hi Priest Hi Priest Hi
Priest
lifts
up lifts up lifts up lifts up lifts up lifts up
from
cultic from ox from cultic from food from food from
cultic
beast beast offering offering
beast
the
fat the fat the fat memorial flour "the
daily"
offering
TAMID page 0047 paragraph 3 The striking parallels
of the language and activity in Leviticus with Daniel 8:11
are unmistakable. The genuine priest is replaced by a
counterfeit priest (papal Rome); the genuine cultic beast
sacrifice is replaced by a counterfeit beast sacrifice
(pagan Rome); and the genuine portion of the offering (fat
or flour) is replaced by the counterfeit hattamid (the
daily).
TAMID page 0047 paragraph 4 The pivotal question,
"what is the antecedent of mimmennu?" or alternatively, "is
the daily lifted up from the Prince of the host or the one
exalting himself?" is unequivocally answered by the cultic
language parallels with Leviticus. Just as the "fat" is
0048
lifted from the cultic beast sacrifice so the hattamid must
be lifted from the counterfeit cultic beast sacrifice. (The
nature of hattamid will be clarified in the next section.)
The term, Prince of the host, conveys not the slightest hint
of cultic significance. Although sar (prince, ruler,
commander) inherently possesses no cultic or cultic
sacrificial significance, it may be used in conjunction with
cultic terms such as rulers of the sanctuary (Is. 43:28)
just as it is used in conjunction with other categories such
as rulers of the soldiers, rulers of the cupbearers, rulers
of a prison or rulers of the host.75 Moreover, sar
possesses not a trace of counterfeit cultic significance in
Daniel 8 which would be demanded by the cultic-counterfeit
cultic parallels of Leviticus and Daniel 8 respectively.
Nowhere in the cultic language of the sanctuary service in
Exodus, Leviticus or Numbers does a princely ruler play a
cultic role.
TAMID page 0048 paragraph 1 On the other hand, the
"one exalting himself" or the horn from littleness exhibits
clear cultic significance. Indeed, the horn from littleness
derives from the four winds of heaven to which the four
horns of the goat grew great from the broken horn of the
goat (Dn. 8:8-9). By implication the horn from littleness
is directly associated with the counterfeit cultic goat
symbol or cultic beast sacrifice. The horn from littleness
thus symbolizes a new cultic beast power derived indirectly
from the cultic goat (beast) power by way of the four winds
of heaven. This new cultic beast power or
0049
sacrificial beast, the horn from littleness, is analogous
and parallel to the cultic sacrificial beast in Lev. 4:8, 10
& 19 from which the priest lifts up the fat. Hence, the
antecedent of mimmennu ("from him") in Dn. 8:11 is the
cultic beast power/sacrifice symbolized by the horn from
littleness or Rome in its pagan phase; and from him the
"daily" is lifted up.76 Pagan Rome represents a counterfeit
cultic sacrifice since it yields to (is sacrificed) and is
replaced by papal Rome. This conclusion reinforces the view
that the dragon who represents pagan Rome in Rev. 13:2 gives
the beast (papal Rome) his throne, power, and great
authority.77
TAMID page 0049 paragraph 1 The counterfeit cultic
language and activity of Dn. 8:11 which is parallel to the
genuine cultic activity of Leviticus provides conclusive and
decisive evidence that the hattamid is lifted up not from
the Prince of the host but from the cultic beast
power/sacrifice symbolized by the horn from littleness or
Rome in its pagan phase. The cultic language parallels of
Leviticus with Daniel 8 demand that "the daily" be lifted up
from the cultic beast symbol in Dn. 8:11. The counterfeit
cultic language confirms the pagan/papal identification by
gender distinction in Section 5.0.
0050
7.1
Identification of Hattamid.
TAMID page 0050 paragraph 1 From a surface
examination of cultic language and activity parallels in the
previous tables, there appears to be no cultic-counterfeit
cultic connection between the fat which is lifted up from
the cultic sacrifice and the daily (hattamid) which is
lifted up from the cultic beast sacrifice in Dn. 8:11. The
following discussion will establish the relationship and the
connecting link between the up-lifted fat and "the daily"
which is lifted up. Throughout the discussion it must be
recognized that when the priest lifted up the fat from the
sacrifice to the altar of burnt offering, it was burned as
incense and always resulted in a sweet aroma to Jehovah (eg.
see Lev. 3:5, 16; 4:10; 4:31; 17:6; Num. 18:17).
TAMID page 0050 paragraph 2 7.1.1 The Burnt
Offering. The continual burnt offering is first described
in Ex. 29:38-46 and consisted of two lambs, one each offered
in the morning and evening along with the grain (food)
offering and drink offering. It was a sweet aroma to
Jehovah and it was a reminder that He would meet with the
children of Israel, that the tabernacle would be sanctified
by His glory, that He would dwell with them and that Jehovah
redeemed them from Egypt to dwell among them. It may be
observed that the adjective, tamid (daily), describing the
burnt offering is connected with the sweet aroma (Ex.
29:41-42).
TAMID page 0050 paragraph 3 Further instructions
for the continual burnt offering are given in Lev. 6:8-13
where the fat of the peace offerings is burned together on
and with the burnt offering itself (6:12) both of which
0051
were
a sweet aroma to Jehovah. The simultaneous burning of the
fat of the peace offering upon the burnt offering itself as
a sweet aroma to Jehovah is also specifically directed by
God to Moses in Lev. 3:3-5 and performed in Lev. 9:22-24
(see also Lev. 8:25-28). It is noted that the detailed
description of the burnt offering in Lev. 6:8-13 suggests
that the burnt offering commenced in the evening. "This is
the law of the burnt offering; it is the burnt offering on
the hearth on the altar all the night until the morning and
the fire is kept burning on it" (6:9). In the morning the
ashes were removed and the fire was kept burning with new
wood every morning followed by a new burnt offering in the
morning (6:12). In Ex. 29:39 and Num. 28:4, it is simply
stated that one lamb is offered in the morning and the other
lamb offered in the evening which does not necessarily imply
a commencing-ending sequence. Conversely, the description
of the evening-morning sequence is a prominent feature in
Lev. 6:9-12. The importance of the evening-morning sequence
will be discussed in Section 8.2, "The Cultic Significance
of 2300 evening-morning." The third description of the daily
burnt offering appears in Num. 28:3-8 which is nearly
identical to that in Ex. 29:38-46. Again the burning of the
continual (tamid) burnt offering along with the food
offering results in a sweet aroma to Jehovah (Num. 28:6).
TAMID page 0051 paragraph 1 7.1.2 The Grain
Offering. The grain offering (minchah) represented a gift
to God which expressed submission and dependence.
Originally signifying a gift to any superior, "at the time
of Sinai minchah became the official designation for a gift
to God,
0052
a
gift of homage, an acknowledgment of the superiority of the
One to whom the gift was given." Thus, man showed himself
to be a steward of the things entrusted him.78
TAMID page 0052 paragraph 1 The grain offerings
could be either private, voluntary offerings of individuals
(see Lev. 2) or the continual grain offering, a public
offering made before Jehovah (Lev. 6:14-23) in the same way
that the burnt offering could be private or public (Lev.
6:8-13; Num. 28:3-8). For the public grain offering (Lev.
6:14-23), the priest lifted up a handful of fine flour from
the grain offering with its oil and frankincense which was
burned on the altar as a sweet aroma to Jehovah. The
private, individual grain offering was offered by the priest
in a similar manner and for the same purpose (Lev. 2:2, 9).
TAMID page 0052 paragraph 2 The law of the grain
offering (minchah) in Lev. 6:14-23 consisted of a tenth of a
ephah of flour as a continual (tamid) grain offering, half
in the morning and half at night for a sweet aroma to
Jehovah. Again it may be observed that the flour as a daily
(tamid) grain offering is connected with the sweet aroma to
Jehovah (6:20-21).
TAMID page 0052 paragraph 3 Finally the burnt
offering was combined most frequently with the grain
offering as a sweet aroma to Jehovah.79 The two male lambs
as a tamid (daily) burnt offering were always combined with
the flour as a daily grain offering for a sweet aroma to
Jehovah (Num. 28:4-8; 29:6). Again the connection of the
tamid (daily) is observed.
0053
TAMID page 0053 paragraph 1 7.1.3 Hattamid/Sweet
Aroma Connection. The Hebrew word hattamid (the daily)
never occurs in the OT as an isolated substantive without
adjectival designation except for the five occurrences in
Daniel (8:11, 12, 13; 11:31;
12:11). Hattamid
appears sixteen times in the book of Numbers and twice in
Nehemiah but always with adjectival designation in three
configurations: the daily burnt offering (15 times); the
daily grain offering (2 times); and the continual bread (1
time).80
TAMID page 0053 paragraph 2 7.1.3.1 Hattamid Burnt
Offering. In the cultic worship symbolism of Numbers,
hattamid is most frequently connected with the daily burnt
offering (14 of 16 occurrences which all appear in Num. 28 &
29. As previously described, two male lambs were offered as
a tamid (daily) burnt offering which were a sweet aroma to
Jehovah (Num. 28:1-8). Although the adjective tamid is
used, the context of Num. 28 & 29 where hattamid is
specifically used 14 times make it clearly understood that
this represented the daily (hattamid) burnt offering.
In Num. 29:6 hattamid is directly connected with the sweet
aroma of the daily burnt offering.
TAMID page 0053 paragraph 3 7.1.3.2 Hattamid Grain
Offering. The grain offering is directly connected with
hattamid only in Num. 4:16; but it is linked with the daily
(hattamid) burnt offering in eleven (11)
0054
occurrences in Num. 28 & 29.81 Specifically in Num. 29:6
the daily (hattamid) burnt offering is combined with the
grain offering (hattamid grain offering is implied) which
are both linked in the offering as a sweet aroma to Jehovah.
TAMID page 0054 paragraph 1 7.1.3.3 Hattamid
Bread. Hattamid is used only once in adjectival designation
of the bread (continual bread) or bread of presence or
shewbread in Num 4:7. However the preparation of the bread
of the tabernacle, described in Lev. 24:5-9, included
frankincense which was placed on the bread for a memorial
offering made by fire to Jehovah. The bread was set before
Jehovah continually (tamid) every Sabbath with the
frankincense which was burned as an offering to Jehovah.
The burning of the frankincense (sweet aroma implied) in
effect made the continual bread an offering made by fire to
Jehovah (24:7-9).
TAMID page 0054 paragraph 2 The foregoing
discussion establishes the linkage of hattamid with the
sweet aroma in the cultic worship setting of Leviticus and
Numbers. The linkage is established without exception in
all 16 occurrences of hattamid whether it is the burnt
offering (14 times), the grain offering (1 time) or the
continual bread offering (1 time). Furthermore, the use of
tamid with the continual burnt offering in Num. 28:3, 6 & 23
and the grain offering in Lev. 6:20 also establishes the
linkage of tamid with sweet aroma of these offerings.
Moreover, it has been established that the sweet aroma is
also linked with the fat lifted up from the cultic beast
offerings which was always burned as incense to Jehovah on
the
0055
altar
of burnt offering. A similar linkage of the sweet aroma
with the grain offerings was also established. Thus it is
seen that the memorial portion (fat or fine flour) lifted up
from the cultic offering may be equated to hattamid which is
also associated with the cultic offerings by the connecting
link of the sweet aroma illustrated in the diagram below.
TAMID page 0055 paragraph 1 The cultic beast
sacrifice in Leviticus has its counterfeit parallel with the
cultic beast symbolized by the horn in Daniel 8. Likewise,
the fat lifted up from the cultic sacrifice in Leviticus and
burned as a sweet aroma has its counterfeit parallel with
the cultic hattamid lifted up from the counterfeit cultic
beast power (horn from littleness).
TAMID page 0055 paragraph 2
|----------------------------------|
| SWEET AROMA |
|----------------------------------|
|
|
|-----|
|-----------|
| FAT | |
HATTAMID |
|-----|
|-----------|
Cultic Sacrifices Burnt
Offerings
Sin Offerings Food Offerings
Peace Offering
Shewbread-Incense
TAMID page 0055 paragraph 3 It now has been
established that the cultic hattamid in Leviticus and
Numbers is always linked with the sweet aroma associated
with the cultic sacrifice made by fire to Jehovah. Hence,
it appears that it can be concluded with certainty that the
link which connects the fat lifted up from the cultic beast
sacrifice in Leviticus with hattamid lifted up from the
counterfeit cultic beast power (horn) in Dn. 8:11 is the
sweet aroma. Thus,
0056
the
counterfeit cultic hattamid in Dn. 8 is identified as a
counterfeit sweet aroma. Moreover, the identification of a
counterfeit hattamid in Dn. 8:11
as being equivalent to a counterfeit sweet aroma confirms
that the antecedent mimmennu (from him) in Dn. 8:11
is not the Prince of the host but is none other than the
horn exalting himself against the Prince of the host.
7.2
Counterfeit Hattamid/Sweet Aroma
TAMID page 0056 paragraph 1 When the Jewish mind
heard the word hattamid, he certainly associated it with the
sweet aroma to Jehovah resulting from a spirit of
self-sacrifice, full consecration, and constant dependence
upon the atoning blood of Christ, which is acceptable to
God. The words "sweet aroma" express in characteristic
human language the thought that God was well pleased with
the offering and accepted the one presenting it.82
TAMID page 0056 paragraph 2 The substantive
hattamid used in the cultic setting of Numbers was
principally associated with the cultic burnt offering and
corresponding sweet aroma (14 of 16 occurrences). The sweet
aroma of the burnt offering which was ordained at Sinai
(Num. 28:6) was a continual reminder that Jehovah brought
the Israelites out of the land of Egypt to dwell among them
(Ex. 29:46). As they identified in heart and spirit with
the purpose of the corporate daily burnt offering, a humble
and contrite response of thankfulness rang through their
hearts.
TAMID page 0056 paragraph 3 The counterfeit cultic
symbolism in Dn. 8 confirms a
0057
counterfeit cultic hattamid in 8:11
which is linked with a counterfeit sweet aroma both of which
are derived from the cultic language of Leviticus and
Numbers. The counterfeit "daily" (hattamid) is
characterized by a repugnant aroma, not a sweet aroma,
resulting from self-exalting rebellion against God which the
Bible calls the "mystery of iniquity" (2 Thes. 2:7). The
contrasting characteristics of the genuine and counterfeit
hattamid are summarized in the following table.
CHARACTERISTICS OF HATTAMID
TAMID page 0057 paragraph 1
Genuine Counterfeit
1. Sweet Aroma 1. Repugnant Aroma
burnt offering false sacrifice
food offering Baal worship
fat burned as incense
2. Contrite Heart 2. Self Exaltation
humility Ex.29:46 Dn. 8:11
3. Pure Offering 3. Blemished Offering
no blemish Lv.1:10, 13 Mal.1:13-14
4. Pure Incense 4. False Incense
continual incense
Is.65:3;Jer.32:29
Ex.30:8 Baal worship
5. "Agape" Motivation Flowing 5. Motivation: hope of
From Slain Lamb Reward &
Exaltation
TAMID page 0057 paragraph 2 Rebellion against God
manifested by disobedience and false worship practices
results in Jehovah's refusal to condone the incense altars
and to smell the "sweet aroma" of false worship (Lev.
26:30-31). Through Isaiah, Jehovah cautioned Judah: "I have
had enough of burnt offerings of rams and the fat of
cattle. Bring no more futile sacrifices; incense is an
abomination to Me" (Is. 1:11, 13; see also Amos 5:21-22).
0058
Jehovah abhors attempts to offer sweet incense to idols
(Baal worship) declaring He will lay waste the altars, break
the idols, and cut down the high places (Eze. 6: 4-6, 13;
see also Hos. 11:2). Baal worship is repeatedly associated
with burning incense83 to Baal in Jeremiah upon which
Jehovah pronounces doom.84 Finally, the contrast between
genuine worship of a contrite spirit and false worship with
counterfeit sacrifices and incense is set forth in Is.
66:2-3, "But on this one I will look; on him who is poor and
of a contrite spirit, and who trembles at My word. He who
kills a bull is as if he slays a man; he who sacrifices a
lamb, as if he breaks a dog's neck; he who offers a grain
offering as if he offers swine's blood; he who burns
incense, as if he blesses the idol. They did evil before My
eyes, and chose that in which I do not delight." The
continual (tamid) persistence in counterfeit worship of Baal
by those who sacrifice in gardens and burn incense on altars
of brick, and who represent themselves as holier than their
neighbor is condemned by Jehovah in Is. 65:3-6 where tamid
is linked directly with counterfeit incense.
TAMID page 0058 paragraph 1 The scriptural
evidence supports the conclusion that the counterfeit cultic
hattamid or sweet aroma in Dn. 8:11 is intimately associated
with Baal worship of pagan and papal Rome in which the
latter lifts up hattamid from the former.
0059
7.3
Counterfeit Priesthood
TAMID page 0059 paragraph 1 The cultic language
parallels in Leviticus 2:9; 4:8, 10, 19; and 6:15 with Dn.
8:11 reveal that the priest lifts up (rum) from the cultic
sacrifice a memorial portion (fat or fine flour) to be
burned as incense for a sweet aroma before Jehovah. The
parallel cultic language in Dn. 8:11 reveal that a
counterfeit hattamid, or sweet aroma of Baal worship, is
lifted up from a counterfeit beast/power sacrifice. The
cultic language in the five texts in Leviticus clearly
identifies the priest who lifts up (rum) the fat or handful
of flour from the cultic offering. The existence of a
counterfeit cultic priest is apparent in Dn. 8:11 by both
cultic language parallels with Leviticus and also by the
passive voice of rum (huraym) which implies an active voice
counterpart of a priest. Thus the phrase, "from him was
lifted up the daily," implies three counterfeit cultic
significations: 1) a cultic sacrifice (from him), 2) a
cultic memorial portion of the sacrifice burned as incense
for a sweet aroma (hattamid) and 3) a cultic priest who
lifts up hattamid (active voice subject of rum). The chart
below summarizes the cultic parallel of Leviticus and Dn.
8:11.
0060
CULTIC PARALLELS
TAMID page 0060 paragraph 1
Leviticus Daniel 8:11
1.
Priest 1. Counterfeit Priest
2.
Sacrifice 2. Counterfeit Sacrifice
|----------------| |-----------|
3.
|Fat or Memorial | 3.| Hattamid |
|
Offering | |-----------|
|----------------| |
| |
|------------------|
| Link = Sweet |
| Aroma |
|------------------|
|--------------| |---------------------|
| True Worship | | Counterfeit Worship |
|--------------| |---------------------|
TAMID page 0060 paragraph 2 It may be recalled
that the cultic beast power/sacrifice is represented by the
horn from littleness or Rome in its pagan phase who exalts
himself against the Prince of the host. The historical
record shows that with the first Caesar, Octavian (Augustus;
31 BC-AD 14), the emperor cult began in Rome.85 Octavian's
position was strengthened by the elevation of his adoptive
father Caesar, at the Senate's decree, to a place among the
deities. "Thus Octavian called himself son of the divine
Caesar, imperator Caesar divi filius." Octavian added to
his name the one of "Augustus," emphasizing the unique
dignity of his position. Until that time this designation
(meaning "the exalted one"; see also Dn. 8:11,
"he exalted himself") had been employed only as surname of
deities.
0061
He
thus conveyed the impression that his position of power was
of incomparable loftiness. "The highest priestly office of
the pontifex maximus was transferred to Augustus in 12 BC by
popular referendum, and in 2 BC the list of honorary titles
was expanded when Augustus was designated by the Senate as
pater patriae" (father of fathers).86 The title of pontifex
maximus was carried by Roman Caesars including emperor
Constantine, as chief priest of the pagan state religion,
while still professing Christianity and setting apart the
day of the sun (Sunday) as a day of rest and worship.87
TAMID page 0061 paragraph 1 From the historical
record and the scriptural evidence, it may be concluded that
the daily (hattamid) which was lifted up by the counterfeit
priest (papal Rome) from the counterfeit cultic
beast/sacrifice (pagan Rome) included not only self-exalting
counterfeit worship, (false sweet aroma) but also included
the priestly ministry of pagan Rome. Indeed, the pagan
title pontifex maximus was formally assumed by papal Rome
from the fifteenth century onwards from its forbearer pagan
Rome which inherited the priesthood from all previous pagan
societies. Although used by both bishops and popes, today
it is confined to the Roman pontiff.88
0062
TAMID page 0062 paragraph 1 Although the
substantive hattamid with the adjectival designation is
never used as a direct modifier of the cultic priestly
ministry in the OT, the adjective tamid is used in an
indirect association with the high priestly ministry of
Aaron in Ex. 28:29-30 in bearing the names of the sons of
Israel on the breastplate before Jehovah continually. In
Ex. 28:39 the high priest, while ministering, wore a gold
headband continually, engravened with "Holiness to
Jehovah". Further associations of tamid with the ministry
of the priests and the Levites are found in 1 Chron. 16:37,
40; 23:31; 2 Chron. 24:14. Thus, it may be inferred that
the counterfeit hattamid lifted up from the counterfeit
beast/sacrifice or pagan Rome included not only a
counterfeit sweet aroma of self-exalting false worship but
also a counterfeit self-exalting priesthood lifted by papal
Rome from pagan Rome's priesthood (pontifex maximus).
TAMID page 0062 paragraph 2 Since the counterfeit
beast sacrifice symbolized by the horn or pagan Rome
exhibits a self-proclaimed priesthood (pontifex maximus), it
becomes readily apparent that the "place of his sanctuary"
(miqdash) in Dn. 8:11 is in reality the pontifex maximus'
(pagan Rome's) counterfeit sanctuary located in Rome (place
or habitation). The habitation (makon) of his (pagan
Rome's) sanctuary was displaced from Rome to Constantinople
in AD 330.
TAMID page 0062 paragraph 3
0063
8.0
THE AUDITION ABOUT THE SANCTUARY
Exegesis of Daniel 8:13-14
TAMID page 0063 paragraph 1 In these verses
Daniel's attention is directed to a conver- sation between
two holy beings in the heavenly realms. "They speak about
the vision, particularly about the horn's attack upon the
sanctuary" (both earthly and heavenly) "and God's
people."89 A brief exegetical synopsis will be presented on
verse 13 which will be followed by an explanation of the
audition in the context of the cultic language used
throughout the vision. The exposition will conclude with
the "thesis-antithesis" arrangement of verses 13 and 14
related to the trampling and the cleansing or "putting
right" (sadaq) the sanctuary.
TAMID page 0063 paragraph 2 8.1 VERSE 13: THE
DAILY AND THE
TRANSGRESSION
TAMID page 0063 paragraph 3 The time element of
the vision (chazon) encompasses the entire vision beginning
in 8:1-3 with the historical period of the ram representing
Media-Persia (v. 20) including the goat or Greece, the
4-horn powers and the career of the horn from littleness
(both phases). The vision extends to end of the 2300 years
at time of the end (Dn. 8:17).
TAMID page 0063 paragraph 4 8.1.1 The Daily.
Although Hasel acknowledges the duration of the vision, he
stresses that the phrase, "until when", places emphasis not
on the duration (how long) but on termination of the
vision.90 Since Hasel's interpretation of the "daily"
(Christ's high priestly ministry) cannot encompass the
entire length of the
0064
vision, the emphasis on the terminus of the vision becomes a
natural consequence. However, it should be recognized that
the emphasis on duration in 8:13 comes from the phrase
describing the on-going activity in the vision, namely,
"making" (to give) both the sanctuary and the host to be
trampled." This clearly implies duration, not termination.
It is acknowledged that `ad (until) designates termination
but only in the context of terminating the 2300 years
(duration) of the trampling activity.
TAMID page 0064 paragraph 1 Hasel correctly points
out that the construction of Hebrew noun chazon (vision)
precludes a literal genitival relationship such as "the
vision of the daily and....".91 However, Shea suggests92
that the syntactical relationship should be one of
apposition giving the question the significance of "how long
the vision, that is the vision in which the four following
works of the little horn are seen?" Moreover, it is
suggested that the four nouns ("the daily", "the
transgression", "the sanctuary" and "the host") following
the phrase: "until when the vision" circumscribe the entire
length of the vision which is also inherently implied in the
question itself. More importantly the exegesis has
demonstrated that the "daily" (hattamid) is not represented
by Christ's priestly ministry but by the self-exalting
character of the pagan nations.
0065
In
the vision of Daniel 8, this self-magnifying behavior
(gadal) begins with the ram (Media-Persia) and continues
with each successive world power concluding with Rome.
TAMID page 0065 paragraph 1 8.1.2 The
Transgression. "The transgression" refers back to the
transgression in verse 12 whereby, as was demonstrated
earlier, papal Rome united with the converted pagan forces
of Clovis against the pagan and Arian forces which opposed
the papacy. This joint activity resulted in a union of
church and state claiming to act in behalf of God. Thus, it
is see that "the daily" and "the transgression" span the
entire length of the vision. Together they form a compound
subject in verse 13 representing the identical behavioral
characteristic of two phases, pagan and papal, of a single
entity exalting against God.
TAMID page 0065 paragraph 2 8.1.3 Causing
Desolation. "The daily and the transgression", a compound
subject, represents a singular behavior pattern which causes
desolation. The Hebrew participle, shomem, means "causing
desolation" or "which desolates" and is in the singular
construction and modifies, in an attributive manner, the
entire compound subject. The desolating activity of each
successive world power is clearly portrayed in the vision of
Daniel 8. This is manifested first in "the continual"
self-exalting character of pagan nations and second in "the
transgression" (union of church and state claiming to act in
behalf of God) throughout history. Evidence of both pagan
and papal behavior causing desolation is found in Dn. 9:26
where "desolations (plural) are determined until an end of
war". This phrase will be discussed further under Section
9.0: "External Evidence of Daniel 9."
0066
TAMID page 0066 paragraph 1 Hasel argues, based
solely on the Greek Theodotian and Mt. 24:15, that there is
no parallel linkage of "the transgression which desolates"
in 8:13 with the "the abomination which desolates" in 11:31
and 12:11.93 The "abomination which desolates" is generally
accepted among Adventist theologians94 as representing the
character of papal Rome. This is in harmony with our
exegesis of 8:9-14 which demonstrates a direct, parallel
linkage of "the transgression which desolates" in 8:13 with
the accepted view of "the abomination which desolates" in
11:31 and 12:11.
TAMID page 0066 paragraph 2 8.1.4 Qodesh. The
nature of the desolating activity involves "making" or
"giving" the sanctuary (qodesh) and the host to be
trampled. Qodesh always connotes the sense of holiness and
may either apply to God's earthly or heavenly sanctuary as
was previously discussed. It is suggested that qodesh in
verse 13 applies both to the earthly and the heavenly
sanctuary. The vision (chazon) in v. 13 refers to the
entire vision extending from Media-Persia to both phases of
Rome.
TAMID page 0066 paragraph 3 The sanctuary (qodesh)
at the commencement of the vision in the third year of
Belshazzar (BC 553-552) lay in ruins following the conquest
of Nebuchadnezzar. Thus, the question, "until when the
vision: the daily...making both the sanctuary.... to be
trampled" includes the "continual" exalting behavior
activity ("the daily")
0067
associated with pagan power resulting in the trampling of
God's earthly sanctuary. The earthly sanctuary (qodesh) was
again trampled in AD 70 following the anointing of the
heavenly sanctuary (qodesh) in AD 31 (Dn. 9:24).
TAMID page 0067 paragraph 1 Any attempt to suggest
that hattamid ("the daily") is trampled in verse 13 and
restored in verse 14 would require, by the Hebrew
syntactical relation, that the "the transgression which
desolates" must be also be trampled and restored in the
answer of verse 14; however, this is a non sequitur. The
sanctuary and the host are trampled in v. 13 and "the daily"
(hattamid) and "the transgression desolating" cause (tet is
the infinitive construct, "giving" or "making," of natan,
"to give" or "to make") the trampling of the sanctuary and
the host. The infinitive construct, tet (making) requires
both a receiver of the action, namely the sanctuary and the
host, and an initiator of the action, namely hattamid and
the transgression which desolates. The vision (chazon)
cannot be responsible for initiating or "making" the
sanctuary to be trampled. If "the daily" and "the
transgression which desolates" are responsible for
"making...the sanctuary...to be trampled" as the syntax
would suggest, then hattamid of Daniel 8 must be of
counterfeit origin which is exactly what the context of
8:1-14 suggests. The sanctuary cultic terminology related
to the ram, the goat, and the horn are all counterfeit
symbols pointing to a counterfeit hattamid which was
demonstrated in Sections 6.0 & 7.0.
TAMID page 0067 paragraph 2 While the trampling of
the qodesh includes the earthly sanctuary, the primary
application and emphasis is on the terminus
0068
of
the vision and concerns the trampling of the heavenly
sanctuary. The trampling of the heavenly sanctuary is
directly associated with the casting down of truth by papal
Rome in v. 12. The trampling of the host or saints in v. 13
is also alluded to in v. 10 and is carried out by the
feminine or papal phase of the horn from littleness as
discussed earlier. The 2300-year trampling of the sanctuary
will be examined in greater depth in the cultic context of
the 2300 Evening-Morning in the following Section.
TAMID page 0068 paragraph 1 8.2 2300
Evening-Morning: Cultic Significance
TAMID page 0068 paragraph 2 Even among Seventh-day
Adventist scholars disagreement exists concerning the cultic
significance of the
0069
expression "evening-morning" in Dn. 8:14, "until 2300
evening-morning, then shall the sanctuary be cleansed." For
example, S. J. Schwantes contends that the expression
`ereb-boqer (evening-morning) is not derived from the
language of cultic worship wherein he asserts "the order
`morning-evening' is the standard one at all times."
Schwantes concludes that `ereb-boqer was most likely a time
unit modeled after the phraseology of Genesis 1.95 In
contrast W. H. Shea contends that "aside from the
specifically chronological use of the evening and the
morning to demarcate the days of the creation week in
Genesis, the evening and the morning" time unit was
exceptional and "it must have been chosen for a special
reason" because it "had a special connection with
sanctuary." Shea here links the expression
"evening-morning" with the Hebrew Cultus. However, rather
than directly connecting it with the "daily burnt offering"
on the altar in the court where two lambs were offered, one
in the morning and the other in the evening (Ex. 29:39; Num.
28:4), Shea sees a more direct connection of the expression,
"evening-morning" in Dn. 8:14, with the lighting of the
lamps in the holy place of the sanctuary in the evening and
the trimming of the lamps in the morning. These functions
were to take place "continually" (tamid) "from evening until
morning" (Ex. 27:20-21; Lev. 24:2-3). At the same time the
priest was to burn incense on the golden altar in the holy
place. This was also a "continual" practice (Ex.
30:6-7).96 Here is seen the linkage of the expression "from
evening until morning" with both the "continual" tending of
the lamps (Ex. 27:20-21; Lev. 24:2-4) and the "continual
incense" (Ex. 30:7-8).
TAMID page 0069 paragraph 1 8.2.1 The Daily Burnt
Offering. Shea, Schwantes and Hasel97 find difficulty in
linking the "evening-morning" (`ereb-boqer) of Dn. 8:14 with
the daily burnt offering associated with the sanctuary
service in Leviticus and Numbers. They seem to agree that
"the biblical references to that practice always refer to it
as taking place in the morning and the evening, never in the
evening and the morning."98 The following discussion will
demonstrate that the specific "evening-morning" sequence,
not a morning-evening sequence, applies to "the continual
(hattamid) burnt offering."
0070
TAMID page 0070 paragraph 1 The biblical evidence
is clear that the "daily burnt offering" consisted of two
male lambs, one to be offered in the morning and the other
lamp to be offered "between the evenings" or twilight (Ex.
29:39; Num. 28:4).99 The phraseology employed always
mentions the morning before the evening offering. A cursory
survey of the pertinent texts concerning the daily burnt
offering appear to suggest that the morning offering
preceded the evening offering100 ("one lamb you shall offer
in the morning, and the other lamb you shall offer between
the evenings; Num. 29:39). However it should be observed
that the singular nature of the expression in Dn. 8:14,
"evening-morning," contravenes the key texts describing the
"law of the burnt offering" in Ex. 29:38-46 and Num. 28:1-8
in which boqer (morning) is singular but `ereb is in the
dual state (ha`arbayim), the evenings. The linguistic
analogy to `ereb-boqer in Dn. 8:14 is not exact.
TAMID page 0070 paragraph 2 Moreover, as Shea has
correctly observed, the singular and unique expression
"evening-morning" in Dn. 8:14 exhibits a near perfect
analogy to Jehovah's command to tend the lampstand "from
evening to morning" continually (tamid) in Ex. 27:21 and
Lev. 24:3-4. The unique expression "from evening until
morning" (me`ereb `ad-boqer) strongly suggests a complete
worship cycle or sequence which commenced at evening and
continued until morning through the day. For example, Aaron
was instructed to set up or initiate (`ala) the lamps and
burn incense on the golden altar at evening
0071
and
every morning he again was to burn incense on the altar
while he tended the lamps (Ex. 30:7-8). Thus, worship was
continuous, commencing at evening, continuing through the
rest of the night with the burning lamps, and it was
reinvigorated by tending the lamps and burning incense in
the morning for the remainder of the day until evening when
it commenced again with the lighting of the golden
lampstand.
TAMID page 0070 paragraph 3 Furthermore, this same
evening-morning sequence or cycle of worship is also
exhibited with "the daily burnt offering." The very first
instruction of the law of the burnt offering Jehovah gave to
Moses specifically directed that the burnt offering, a male
lamb, was to be on the hearth or consuming fire "all night
until the morning" (kal-halaylah `ad-habboqer) and the fire
was to be kept burning (Lev. 6:9). The phrase, "all night
until morning" is essentially equivalent to the phrase "from
evening until morning" in terms of a cyclic sequence with a
definitive initiation point. Thus, a clear signal is given
at the beginning of the instructions in Lev. 6:9 concerning
the law of the burnt offering that the daily burnt offering
cycle commenced at evening with the offering of the first of
the two lambs (one in the morning and another lamb in
between the evenings as stated in Ex. 29:39 and Num.
28:4). The relation of the commencement (evening) and
re-initiation (morning) sequence to the "evening-morning"
sequence is reinforced in the subsequent instructions of the
law of the burnt offering. Thus in the morning (boqer) the
priest was to was to lift up the ashes of the burnt offering
which the fire consumed and place them beside
0072
the
altar and then carry them outside the camp (6:10-11). The
priest was to keep the fire burning by adding wood on the
altar morning by morning which was followed by laying the
second male lamb on it in the morning to burn as incense
with the fat of the peace offering during the day (6:12). A
continual (tamid) fire burned on the altar yielding a sweet
aroma during the worship cycle ("evening-morning") of the
daily burnt offering.
TAMID page 0072 paragraph 1 Shea, Hasel and
Schwantes seemingly overlook the "evening-morning"
commencement/re-initiation sequence of the daily burnt
offering articulated in Lev. 6:8-13 and focus on the two
offerings, one in the morning and the other lamb in the
evening.101 "The universal preference for the formula day
and night reflects" as Schwantes quotes J. B. Segal's
remarks "`the ordinary course of human behavior. It is at
dawn that man begins the active work of the day, and, for
that reason, a phrase current in man's mouth is day and
night.'"102 The "natural" listing of the two sacrifices
(morning and evening) which is in harmony with natural human
daily behavior is misinterpreted as an explanation of the
biblical worship cycle of commencement and re-initiation
(evening-morning) repeatedly stated in Leviticus and
Numbers.103 It should be noted that the same apparent
anomaly exists with the lighting of the lampstand. The
"evening-morning" cyclic sequence is specified in Ex. 27:31
& Lev. 24:1-4, but the common behavioral language of
"morning and evening" is used in Ex. 30:7-8.
0073
TAMID page 0073 paragraph 1 The preceding
discussion clearly establishes the linkage of the expression
"evening-morning" with the Hebrew cultus of the daily burnt
offering and in particular with hattamid in Dn. 8:14 both of
which are linked with a "sweet aroma" to Jehovah. The daily
burnt offering is described repeatedly in the cultic worship
setting of Leviticus and Numbers. Since the activity of the
2300 year vision including hattamid of Dn. 8:13 is of
counterfeit origin ("until when the vision: the daily and
the transgression which desolates to give both the sanctuary
and the host to be trampled"), it may be concluded that the
answer in Dn. 8:14 encompassing the 2300 "evening-morning"
is likewise of a counterfeit nature. Therefore, the 2300
"evening-morning" constitute 2300 prophetic days of
counterfeit worship cycles resulting in a continuous
counterfeit sweet aroma to Jehovah.
TAMID page 0073 paragraph 2 8.2.2 The Continually
Burning Lamps. The expression "evening-morning" is directly
connected with the cultic sanctuary activity or worship as
the previous discussion confirms. Shea has specifically
connected the expression "evening-morning" with the
sanctuary service in which the priest lights the lamps in
the holy place at evening and trims the lamps in the morning
(Ex. 27:20-21; 30:7-8; Lev. 24:1-4). At the same time the
priest was to burn incense on the golden altar when the
lamps were set up in the morning and trimmed in the
evening.104
0074
TAMID page 0074 paragraph 1 The expression "from
evening until morning" (evening-morning) consistently refers
to the worship cycle and all its aspects in the cultic
sanctuary setting of Leviticus and Numbers. The various
aspects of the "evening-morning" worship cycle include the
daily burnt offering, the daily grain offering (both for a
sweet aroma), the lighting of the lamps filled with oil to
give light within the holy place (Ex. 25:37) illuminating
the shewbread which typified the Word of God (Jn. 6:51,
63). The light from the burning oil in the lamps thus
represented the illuminating power of the Holy Spirit (Zech.
4:4, 6).
TAMID page 0074 paragraph 2 The counterfeit cultic
"evening-morning" expression in Dn. 8:14 would thereby
encompass not only a counterfeit worship associated with the
daily burnt offering (sweet aroma) but also counterfeit
light from the lampstand associated with a counterfeit holy
spirit. Since the burning of incense on the golden altar is
integral to the "evening-morning" cultic worship sequence of
lighting the lamps in Ex. 30:7-8, the counterfeit
"evening-morning" sequence in Dn. 8:14 also implies a
counterfeit incense aroma to Jehovah which was previously
established from independent factors based on the cultic
language in Dn. 8:11 and cultic parallels in Leviticus.
TAMID page 0074 paragraph 3 8.2.3 The Continual
Cloud. The "evening-morning" sequence is also specifically
linked with the continual pillar of cloud above the
wilderness tabernacle (Num. 9:15-16, 21). "On the day the
tabernacle was raised up, the cloud covered the tabernacle,
the tent of testimony; and at evening there was above the
tabernacle the appearance of fire until morning. So it was
continually;
0075
the
cloud covered it, and the appearance of fire by night" (Num.
9:15-16). The description commences with the pillar of fire
at night "from evening till morning it was above the
tabernacle" like fire (9:15) and concludes with the cloud by
day (9:16). Quoting W. H. Shea, "during the wilderness
wandering the time to carry out the various sanctuary
activities of the "evening-morning" sequence was marked off
by God Himself. At evening the cloud turned to a pillar of
fire. In the morning the fire turned into a pillar of cloud
(Num. 9:15-16, 21). This language in the Pentateuch sounds
very much like the background for these "sanctuary days" in
Daniel 8:14."105 The sanctuary day or "evening-morning"
cycle was superintended by Jehovah Himself, symbolized by
the cloud during the day and changing to the appearance of
fire at night (1 Cor. 10:1-4). The counterfeit cultic
"evening-morning" expression in Dn. 8:14 would thus include
a counterfeit christ.
TAMID page 0075 paragraph 1 The horn from
littleness in its papal form counterfeits all aspects of
true worship by setting before the saints 1) a false worship
system associated with the self exalting character of a
counterfeit hattamid or sweet aroma; 2) a false Holy Spirit
with counterfeit light and truth and 3) a false christ, a
savior who is not nigh at hand to help in every time of need
but who is replaced by a counterfeit human priest. A
summary of the genuine and counterfeit elements of the
"evening-morning" worship cycle is illustrated in the
following table.
0076
EVENING-MORNING WORSHIP ELEMENTS
TAMID page 0076 paragraph 1
Counterfeit
Genuine Text 2300
Evening-Morning
1.
Hattamid Burnt Offering Lv. 6:8-13 Counterfeit Hattamid
Sweet Aroma (Ex.29:38-46) Repugnant Aroma
True Worship Num. 28-29) False Worship
2.
Continual Light Ex. 27:20-21 Counterfeit Light
True Holy Spirit Lv. 24:1-4 False holy spirit
Truth Error
3.
Incense Ex. 30:7-8 Counterfeit Incense
Sweet Aroma Repugnant Aroma
Contrite Spirit Self Righteous
4.
Pillar of Cloud Num.9:15-16, Counterfeit Cloud
Jehovah Christ 21 False christ
8.3
Sanctuary Trampled 2300 Evening-Morning & Cleansed:
Thesis-Antithesis
TAMID page 0076 paragraph 2 The question asked in
Daniel 8:13, "until when the vision," pertains to the whole
vision (chazon), which began in 8:1 while Daniel was in
Shushan by the river Ulai, and which encompasses the
activity of the ram, the goat and the horn from littleness
in both its pagan and papal phases. More specifically, the
activity within the entire vision results in giving or
making (natan) both the sanctuary and the host to be
trampled down. The Hebrew root ramas and its derivative
mirmas both connote the sense of "trampling"106 and when
connected with God's sanctuary (Is. 1:12), ramas conveys
0077
the
sense of trampling the sanctuary in terms of hypocritical
and false worship in Is. 1:11-13. The sanctuary in 8:13
(qodesh) is Jehovah's, both His earthly and heavenly
sanctuary. The question in 8:13 concerns the limit of time
(time of the end; 8:17) when the activity within the vision,
which results in trampling the sanctuary and the host, will
be exposed in order that the sanctuary (exclusively heavenly
at the time of the end) will be put right (nisdaq),
restored, vindicated from error and cleansed. The Hebrew
root (sadaq) embraces all of these concepts.107 Nisdaq (to
put right) in Daniel 8:14 is the corrective response to the
trampling (mirmas) in Daniel 8:13 revolving around the
sanctuary. The focus in 8:13 is on the duration of the
trampling down the sanctuary; the focus in 8:14 is on
up-righting the sanctuary at the termination of the vision.
It should be re-emphasized that the emphasis on duration in
8:13 comes from the phrase describing the on-going activity
in the vision, namely, "to give (make) both the sanctuary
and the host to be trampled." This clearly implies
duration, not termination. It is acknowledged that `ad
(until) designates termination108 but only in the context of
terminating the 2300 years (duration) of trampling activity.
A summary of lexical evidence for "trampling down" and
"putting right" the sanctuary is shown in the following
chart.
0078
2300
EVENING-MORNING
EFFECT ON THE SANCTUARY
TAMID page 0078 paragraph 1
|-----------------------------------|
| |
| |
2300
Year Duration (8:13) 2300 Year Conclusion (8:14)
(Trampled Down) (Put Right)
mirmas (root: ramas) nisdaq (root: sadaq)
1.
Basic Meaning 1. Basic Meaning
* Tread down * Put right
* Stamp down * Be straight
* Trample down * Justify
* Walk over * Vindicate
* Make upright
2.
Result: 2. Result:
Downward crushing Upward
restoration
to rightness
TAMID page 0078 paragraph 2
TAMID page 0078 paragraph 3 Although this
exposition has established that hattamid (the daily) is the
negative, self-exalting character of paganism and not the
positive, beneficial high priestly ministry of Christ, the
question in 8:13 confirms this conclusion. The question
deals exclusively with negative consequences resulting from
the activity of the ram, the goat and horn to give both the
sanctuary and the host to be trampled down. Both "hattamid
(the daily)" and "the transgression which desolates," which
appositionally modifies "the vision" in 8:13, are set forth
in the context of negative consequences which permeate the
entire vision. The interpretation that "the daily" is the
positive, beneficial high priestly of Christ contravenes the
context and leads to a oxymoron. That "the daily" is indeed
associated with both paganism and the trampling of the
sanctuary will be demonstrated in the following discussion.
0079
TAMID page 0079 paragraph 1 8.3.1 The Daily and
the Trampling of the Sanctuary. The question in 8:13
implies that the sanctuary (qodesh), both earthy and
heavenly, continued to be trampled down for 2300 years
following the return of the exiles from Babylon. The
commencement of the 2300 year prophecy in 457 BC to restore
and build Jerusalem at the command of Artexerxes (Dn. 9:25;
Ezra 7) has been well established elsewhere.109 If the
sanctuary was trampled down in the early post-exilic period
of the 2300 years, biblical evidence must exist to support
this assertion which is implied in 8:13. The post-exilic
prophets, Haggai, Zechariah and Malachi as well as the
historical books of Ezra and Nehemiah, in fact, provide
evidence of the continual trampling down of Jehovah's
earthly sanctuary in Jerusalem, following its
reconstruction, by pagan elements and practices. For
example in Haggai where the people delayed rebuilding the
temple to pursue their own pleasure, Jehovah announced the
work of their hands and their offerings as unclean
(2:10-14). Zechariah called the returned exiles to
repentance (1:2-4). In Malachi the priests are rebuked for
lack of reverence for Jehovah and despising His name ((1:6);
for offering defiled food (1:7); for offering blemished
(lame/blind) sacrifices; for vain worship (1:10) similar to
the trampling or vain worship in Is. 1:11-13; for departing
from and corrupting the covenant of Levi (2:7-8); and Judah
is rebuked for profaning the sanctuary of
0080
Jehovah by ecumenical mingling with the daughters of a pagan
god (2:11). Ezra mourned, following his return to Jerusalem
in 457 BC, when he discovered that not only the people but
the priests and Levites had taken pagan wives causing
trampling of the sanctuary.110
TAMID page 0080 paragraph 1 However, the clearest
and most explicit statement of the trampling of the
sanctuary by pagan elements is in Nehemiah. Eliashib the
high priest who had authority over the storerooms in the
sanctuary allied himself with Tobiah, the pagan Ammonite
official (13:4; 2:19). Through this alliance the sanctuary
was profaned and trampled down by the pagan official Tobiah
who, through the auspices of Eliashib, was permitted to have
a private large room in the court of the temple which had
previously been used exclusively for storage of holy
articles for the sanctuary including the grain offering, the
frankincense, the tithe of grain, the new wine and oil
(13:5). Nehemiah, after returning to Jerusalem, following
his recall by Artexerxes (13:6), expelled the household
goods of Tobiah and commanded the rooms of the court of the
sanctuary to be cleansed (taher; 13:9). Furthermore the
priesthood had again been defiled by marriage to pagan women
(13:27-29). In response to the pagan trampling down of the
sanctuary and priesthood, Nehemiah cleansed (taher) the
priesthood from everything pagan in order to restore the
sanctuary to its rightful function (13:30-31). It should be
emphasized that both the sanctuary and the priesthood were
cleansed by Nehemiah.
0081
TAMID page 0081 paragraph 1 Thus, clear evidence
is provided that the self-exalting character of paganism
(hattamid), symbolized by the ram in Daniel 8 and
represented by Media-Persia to whom Tobiah, the Ammonite
official reported, infiltrated and trampled the earthly
sanctuary (qodesh) in the early stages of the 2300 year time
prophecy.
TAMID page 0081 paragraph 2 With the rise of the
Grecian and Roman empires, Israel and Judah remained in
subjection to pagan domination. Due to the iniquity of the
profane wicked prince of Israel, Jehovah's indignation would
rest on Israel commencing with Babylon, who removed the
crown, followed by Media-Persia, Greece and Rome symbolized
by the triple imperative, "overturn, overturn, overturn, I
will set it" (see Eze. 21:24-27). Thus, the latter time of
the indignation (Dn. 8:19) would continue until the time of
the end with Rome. Pagan Rome through the office of
pontifex maximus trampled down the sanctuary and ultimately
the physical destruction of the sanctuary in AD 70 by Titus
was consummated who became Roman emperor.
TAMID page 0081 paragraph 3 Papal Rome's trampling
down of the heavenly sanctuary continued with the human
priestcraft of the Roman church under the guise of professed
Christianity. Thus a continuous progression of trampling
down the sanctuary commenced in the post-exilic period with
the earthly sanctuary (qodesh) under Media-Persia and
continued with Greece and pagan Roman. Papal Rome lifted up
the self exalting character of pagan Rome's pontifex maximus
function and continued to trample down the heavenly
sanctuary (qodesh) which at the conclusion of the 2300-year
period was to be exposed and put right (sadaq).
0082
TAMID page 0082 paragraph 1 It seems clear that
attempts to symbolize the beneficial heavenly high priestly
ministry of Christ by "the daily" which is "taken away" by
the papacy to initiate the trampling of the sanctuary cannot
fulfill the requirements of the 2300 years which commenced
in 457 BC. The continuous trampling of Jehovah's sanctuary,
both earthly and heavenly during the 2300 evening-morning
time prophecy is summarized in the following table.
2300
YEAR TRAMPLING OF THE SANCTUARY
TAMID page 0082 paragraph 2
Symbol Agent Dates Qodesh Activity
Ram M/P 538-331BC Earthly Pagan
Wives
of
priesthood
Goat Greece 331-168BC Earthly Pagan
influences
on worship
Horn Rome 168BC-AD476 Earthly Destroy
sanctuary
pontifex
maximus
Horn Papal Rome AD300-1844 Heavenly
Priestcraft
TAMID page 0082 paragraph 3 8.3.2 "The Daily" &
the Integrity of the 2300 Evening-Morning. By
"exegetically" forcing "the daily" in Daniel 8:11 to be the
positive, beneficial high priestly ministry of Christ,
Adventist scholars have recreated a framework in which
Daniel 8:11 and Daniel 8:14 must be seen in a
thesis-antithesis relationship. That which is positive and
good is taken away and cast down in 8:11 and restored and
made right in 8:14. This is the same framework in which all
pre-Millerite views were set-forth where "the daily"
0083
represented the positive Jewish temple sacrifices which were
restored at a later date in 8:14. Following the
disappointment of 1844, the "time setting" effort of one
group, similar to others, which tried to re-establish the
date for second coming of Christ, was intimately linked with
the identification of "the daily" as the positive Jewish
altar of "daily sacrifice" which was taken away in 446 BC.
This was used as a starting point for a new 2300-year time
span to end in 1854. The Cummings 1854 "prophetic chart",
"published at Concord, New Hampshire, in 1853, was typical
of charts that commenced the 2300 days with what was said to
be the taking away of the `daily sacrifice.'"111
TAMID page 0083 paragraph 1 All efforts to
identify "the daily" as a positive and beneficial
substantive immediately create a thesis-antithesis
relationship between 8:11 and 8:14 and destroy the integrity
of the 2300 evening-morning time prophecy with a
commencement date of 457 BC.112 For example, this anomaly
is exposed by forcing "the daily" to be the heavenly
ministry of Christ and the miqdash 8:11 to be His heavenly
sanctuary. If the foundation of Christ's heavenly sanctuary
(miqdash) was cast down by the papacy in Daniel 8:11, this
would require a "putting right", restoration and vindication
after the 2300 year time span described in 8:13-14. This
would mandate a commencement date of the time prophecy no
earlier than
0084
AD
300-538 when popery began to blossom leading to the papal
usurpation of Christ's heavenly high priestly function.
This would force the termination of the of the 2300 years to
conclude no earlier than AD 2600. By identifying "the
daily" to be a positive and beneficial substantive, the
integrity of the 2300-year time prophecy commencing in 457
BC, which is internally confirmed from Daniel 9:24-27,
becomes utterly decimated by the thesis-antithesis
relationship created between Daniel 8:11 and Daniel 8:14.
Alternatively if the negative, self exalting character
associated with paganism is assigned as an interpretation of
"the daily" in 8:11 which exhibits itself by the trampling
down of the sanctuary, (both earthly and heavenly) through
all the activity of Media-Persia, Greece and Rome, the
2300-year time prophecy retains its integrity with a
commencement date of 457 BC. The correct assignment of "the
daily" as a negative substantive precludes the creation of a
thesis-antithesis relationship between Daniel 8:11 and
Daniel 8:14, and the 2300 evening-morning time prophecy with
a commencement date of 457 BC becomes confirmed and
self-consistent with the activity of "the daily", and AD
1844 now becomes firmly anchored.
TAMID page 0084 paragraph 1 Although a counterfeit
"thesis-antithesis" relationship exists between Daniel 8:11
and Daniel 8:14, the genuine "thesis-antithesis"
relationship exists between Daniel 8:13 and Daniel 8:14.
The positive and beneficial function of the sanctuary
(qodesh) of Jehovah is trampled in 8:13, which is a summary
statement for the continuing trampling caused by "the daily"
and
0085
"the
transgression which desolates" described throughout the
vision (8:1-13). The function of the sanctuary which has
been trampled and despised is "put right" (sadaq) in Daniel
8:14. A summary of the genuine and counterfeit
thesis-antithesis relationships in Daniel 8 is presented in
the following chart.
TAMID page 0085 paragraph 1
THESIS-ANTITHESIS
Daniel 8
TAMID page 0085 paragraph 2
Counterfeit Genuine
A.
Thesis Dn. 8:11 A. Thesis Dn. 8:13
Heavenly ministry removed Sanctuary trampled
1.
daily taken away 1. by "the daily"
2.
sanctuary found. cast down 2. by trangr. desol.
B.
Antithesis Dn. 8:14 B. Antithesis Dn. 8:14
Sanctuary put right Sanctuary put right
after 2300 years after 2300 years
C.
Effect on 2300 Eve-Morn C. Effect 2300 Eve-Morn
1.
Commencement AD 300 1. Commence 457 BC
2.
Conclusion AD 2600 2. Conclude AD 1844
3.
Result: 1844 3. Result: 1844
* destroyed * integrity
* anomalous * self-consistent
TAMID page 0085 paragraph 3 8.3.3 The Termination
of the 2300 Evening-Morning. From the discussion of the
2300 year trampling of the sanctuary and the host in Daniel
8:13, it is evident that the phrase, "the sanctuary shall be
put right (nisdaq)," includes not only the cleansing
(taher), as implied in nisdaq, and the rectification
(putting right) of the sanctuary itself, but also the
cleansing and putting right (rectification) of God's people,
the temple of the Holy Spirit. Sadaq includes the concept
of cleansing (taher) of the sanctuary
0086
from
confessed sins as set forth in Leviticus 16, but the
trampling of both the sanctuary and the host (saba') in
Daniel 8:13 caused by "the daily and the transgression which
desolates" requires a "putting right" or rectification of
both God's heavenly temple and the temple of the Holy
Spirit, His people (saba' or host). The "putting right" or
rectification conveyed by sadaq transcends the cleansing
described by taher and effectively describes God's intended
action both with His sanctuary and His people.
TAMID page 0086 paragraph 1 Just as Nehemiah
cleansed the priesthood of everything pagan (Neh. 13:30), he
also cleansed the sanctuary court rooms from the trampling
caused by the pagan Ammonite official, Tobiah (13:9).
Likewise God will purify (taher) the sons of Levi (Mal.
3:3), His royal priesthood today (1 Peter 2:9), that they
may offer to Jehovah an offering in righteousness (sedaqa).
The promise and the power of the gospel is to make His
faithful people, who walk after the Spirit (Rom. 8:4),
righteous through the obedience of Christ (Rom. 5:19).
Consequently, the sanctuary shall be cleansed and "put
right" at the time of the end (Dn. 8:17) following the
continuous trampling associated with the 2300
"evening-morning" time prophecy. The antitypical day of
atonement and cleansing or "putting right" of the heavenly
sanctuary in Daniel 8:14 is intimately connected in a
parallel manner with the typical day of atonement and
cleansing (taher) of the earthly sanctuary in which both the
people (Lev. 16:30) and the sanctuary (Lev. 16:19) were
cleansed which was followed by the feast of tabernacles
typifying the second coming of Christ and the heavenly
Canaan.
0087
9.0
EXTERNAL EVIDENCE FROM DANIEL 9:23-27
TAMID page 0087 paragraph 1 The 70-week prophecy
of Dn. 9:24-27 is presented within the overall context of
the vision (mare`h) of the "2300 evening-morning" of Daniel
8. The Hebrew term, mare`h, for vision is specifically
associated with the 2300 evening-morning in Dn. 8:26 and
Gabriel uses mare`h, not chazon, for vision in 9:23 when he
comes to help Daniel understand the vision (mare`h). The
explanation encompasses the 70-week (490-year) commencement
of the 2300 years and would logically include the entire
contextual framework of the 2300 years, especially the
events revolving around the end of the 2300 years. Thus,
Gabriel exhorts Daniel in 9:23 to "pay attention" and
"understand the vision (mare`h)".
TAMID page 0087 paragraph 2 Shea's exegesis of Dn.
9:24-27 limits the entire passage to the unfolding events
associated with the Messiah until the destruction of
Jerusalem in AD 70.113 All the concluding events associated
with the "utter end" (kalah), "end" (qes), "desolations"
(shomem) and "abominations" (shiqqus) are attributed to the
destruction of Jerusalem in AD 70. It is suggested that
these terms are directly related to similar ones used in Dn.
8, 11 & 12. An exegesis of 9:24-27 limited to the 70 weeks
in contrast to the 2300 year vision (mare`h) is inconsistent
with Daniel's other over-arching visions of world kingdoms
and powers presented in Dn. 2, 7, 8 and the vision of
chapters 10-12. Each one covers the full expanse of time to
the utter consummation of all things.
0088
It
is suggested that the explanation of the 2300-year vision
given in 9:24-27 follows this same pattern and encompasses
the closing events of earth's history. This view is
supported based on the following linguistic and contextual
evidence of pertinent passages within 9:26 & 27.
9.1
Verse 26 & 27: Translation and Explanation
TAMID page 0088 paragraph 1 "And after the 62
weeks Messiah shall be cut off, but no one for Him. And the
people of the coming Prince shall destroy the city and the
sanctuary. And its end (shall be) with a flood. And until
an end of war, desolations are decreed (lit: that which is
decreed, desolations). And He shall confirm the covenant
with the many (for) one week. And in the middle of the
week, he shall make cease sacrifice and offering. And upon
a wing of abominations, (is) that which desolates even until
an utter end. And that which was decreed shall pour out on
that which desolates."
TAMID page 0088 paragraph 2 Attention will be
focused on the highlighted portions of the translation of
verse 26 & 27. Shea114 connects the first phrase, "until an
end of war...", with the destruction of Jerusalem by
translating the previous phrase: "at the end of the war
desolations are decreed". This alters the intended meaning
by incorrectly translating the preposition, `ad, which means
"unto" or "until" as "at". The two definite articles "the",
associated with "end" and "war", do not exist. The net
effect of these linguistic alterations imply a reference to
the preceding action associated with the destruction of
Jerusalem. Such unjustified modifications and additions
change the intended meaning of text.
0089
TAMID page 0089 paragraph 1 It is suggested that a
simple, unaltered literal translation is preferred. "Until
an end of war" refers to the continual conflict between
religio-pagan forces throughout history exalting against
God. This conflict (war) is described in each of the
world-kingdom visions of Dn. 2 (verses 44-45), Dn. 7 (verses
21-22, 25-26), and Dn. 8 (verses 10-12, 24-25) and
throughout Daniel 11. The world conflict in 9:26 is alluded
to after the full destruction of Jerusalem "with a flood" in
the preceding phrase. The next phrase is not repetitious of
the preceding one as implied by Shea's translation, but,
with the correct translation, places the focus on the
overall context of the 2300-year vision at the time of end.
TAMID page 0089 paragraph 2 The plural participle
translated as "desolations" (shomemoth) in 9:26, which
includes the destruction of Jerusalem, is in the context of
the conflict between the kingdoms of this world with God
continuing until the end of history, and is also directly
related to the same participle (shomem) in the singular
state in 8:13. In Dn. 8:13 the singular participle,
"causing desolation", is attributed to the compound subject
representing the singular activity of self-exaltation
against God, namely "the daily" and "the transgression"
which desolates. This desolation also covers the entire
expanse of time of the 2300-year prophecy until the end of
time. Thus, the desolating activity of 9:26 is directly
related with 8:13 in a continual historical setting but with
an end-time emphasis in the context of the 2300-year
prophecy.
0090
TAMID page 0090 paragraph 1 In verse 27, Shea adds
the definite article "the" in the phrase "upon a wing of
abominations" which conveys the sense that the phrase
alludes to the previous activity associated with the Messiah
in Jerusalem. He also emends the text by adding the phrase
"shall come": "and upon the wing of abominations shall come
a desolator." By these emendations Shea implies that the
abominations were to come first and the desolator was to
follow thereafter in terms of time.115 Furthermore, Shea
proceeds again to redefine the meaning of the preposition
,`ad, in the next phrase from the correct meaning of "until
an end" or "unto an end" to the incorrect translation, "at
the end". This creates a new thought pattern rather than
continuing the thought pattern associated with the "wing of
abominations". The thrust of Shea's emendations and
arguments focuses entirely on the destruction of Jerusalem.
These emendations are linguistically unacceptable and lead
to a false understanding.
TAMID page 0090 paragraph 2 It is suggested that
literal simplicity has the advantage. "Upon a wing of
abominations (is) that which desolates even until an utter
end". This phrase is parallel to the earlier phrase in
verse 26 concerning "an end of war" and is in the context of
the "utter end" or "consummation" of earth's history.
Unmistakable evidence for this view in verse 27 is provided
by the use of the word kalah which from lexical evidences
means "utter end", "full end" or "destructions resolved
especially by God".116 This is also the
0091
sense
ascertained for every usage of kalah in the OT.117 For
example, in Is. 28:22, God has determined a destruction upon
the whole earth; and in Jer. 30:11 God will "make a full end
of all nations" (see also Is. 10:23; Nah.1:8-9; Eze. 11:13,
etc.).
TAMID page 0091 paragraph 1 The desolator or "that
which desolates" in v. 27 (singular participle shomem)
accompanies and does not follow the abominations upon a
wing. These abominations are wrought by the desolating
force or activity and continue throughout earth's history.
The desolating activity is identical to the "the continual"
and "the transgression" which desolates in 8:13.
TAMID page 0091 paragraph 2 The final thought of
verse 27 begins with the conjunction (waw): "and that which
was decreed shall pour out on that which desolates". (The
Hebrew conjunction "waw" in the phrase, "even until an end"
is not a connecting but an intensifying conjunction
emphasizing the duration of the desolating activity.) This
describes the final fate of the desolator or desolating
activity which was previously decreed in v. 26. This decree
is an allusion to the final decree on the horn or king in
Dn. 8:25, "but he shall be broken without hand". The same
final decree is repeated in Dn. 2:44-45 and Dn 7:11 & 26 (v.
26, "the judgement shall sit, and they shall take away his
rulership, to cut-off and destroy until the end"), and
finally in Dn. 11:45, the king of the north "shall come to
his end and no one will help him".
TAMID page 0091 paragraph 3 9.2 Summary. The
evidence suggests that Dn. 9:23-27 not only explains the
beginning date of the 2300 year prophecy, but also
0092
gives
a snapshot overview from the beginning to the end of the
entire 2300 year period and the final conclusion of earth's
history. This comprehensive chronology is inherent in all
the world-kingdom prophecies of Daniel including 9:24-27.
TAMID page 0092 paragraph 1 The evidence also
strongly suggests a direct linkage of Dn. 8:13 with 9:26-27
by the use of the participle "that which desolates"
(shomem). The same linkage exists with 11:31 and 12:11. In
Dn. 9:26-27 desolations (shomemoth) and abominations
(shiqqusim) are both plural, suggesting the compound
two-phase character of Rome. This two-phase character is
represented by "the continual" self-exalting of pagan Rome,
lifted up by papal Rome, which manifests itself ultimately
in the second phase by the "transgression" of claiming to
act in behalf of God through the union of church and state.
0093
10.0
EXTERNAL EVIDENCE OF DANIEL 11:31
TAMID page 0093 paragraph 1 The context of Daniel
11 portrays a continuing conflict of the king of the north
and the king of the south. This conflict exhibits both a
military nature and a religio-political nature. Shea
rightly acknowledges the direct linkage of Dn. 11:31 with
8:11-13 and suggests "these passages should be interpreted
as referring to the same action of the same power at the
same time".118 In verse 31, "forces will stand from him and
they shall profane the sanctuary (miqdash), the fortress
(maoz), and they shall turn aside or remove (sur not rum)
the continual (hattamid) and they shall place the
abomination that desolates.
TAMID page 0093 paragraph 2 Miqdash (sanctuary) is
clearly used in the context of a military setting. Forces
or arms (zeroa`) and fortress (ma`oz) are repeatedly used in
Daniel 11 in a pagan military context.119 Although ma`oz
(fortress or strength) sometimes is used figuratively of
Jehovah,120 it is employed exclusively in Daniel 11 with the
meaning of military fortress of political fortifying; in
11:1 ma`oz refers to Gabriel fortifying Darius the Mede; the
other applications Daniel 11 deal with military-political
fortifications. Daniel's application of counterfeit cultic
language, employing hattamid ("the daily") and miqdash
(sanctuary) in 8:11,
0094
is
reapplied 11:31 with the same counterfeit cultic meaning.
The pagan military contextual setting of conflict in Dn.
11:20-31 reinforces and demands the counterfeit cultic
application of hattamid and miqdash in 11:31. The use of
miqdash in association with hattamid in Dn. 11:31 as a
fortress of paganism defines its use in Dn. 8:11. It cannot
fit the heavenly sanctuary.
TAMID page 0094 paragraph 1 In harmony with the
preceding analysis, U. Smith has suggested that the
profaning of the sanctuary refers to "the rulers of the
empire who were working in behalf of the papacy against the
pagan and all opposing religions" which signified "the
removal of the seat of the empire from Rome to
Constantinople" in AD 330 and "which contributed its measure
of influence to the downfall of Rome. This passage would
then be parallel to Dn. 8:11 and Rev. 13:2."121 An
alternative view expressed by Smith is that the passage
applied to the sacking of Rome by the Goths and Vandals
resulting in the cessation of the imperial power of the West
through the conquest of Rome by Odoacer.122
TAMID page 0094 paragraph 2 The root meaning of
the verb sur is "to turn aside", "to go away", or "to
depart."123 That which is turned aside still exists but not
in its original mooring, setting, or form. For example,
garments are laid aside (Gen. 38:14); the covering of a ship
is turned aside (Gen. 8:13); a person who departs from the
law (Deut. 17:20) still exists. The verb sur (turn aside or
remove) in Dn. 11:31 refers to the turning aside of "the
daily" by political and military forces (zeroa`) in behalf
of the papacy; its incorporation spiritually into the papacy
is denoted by the verb rum in Dn. 8:11. "The daily" has
been previously identified as the self-exalting behavior of
paganism inherent in mankind of which Arianism became
integrated. Although "the continual" (hattamid)
self-exalting behavior of pagan Rome was
0095
lifted up by papal Rome with the casting down of the
habitation of pagan Rome's sanctuary in the city of Rome in
AD 330, yet the two competing powers co-existed, since the
papacy had not yet transcended the dominance and splendor of
Rome's empire, both in the East and the West. Upon the
conversion of Clovis in AD 496 and his military conquests in
behalf of Rome, culminating in AD 508, the "turning aside"
(sur) of the "daily" was finally complete. The self-exalting
character of the papacy would now surpass, supersede and
transcend that same character previously manifested by
avowed pagan forces which would continue to exist but in a
diminished role compared the transcending character of the
papacy. Papal Rome was to become an acknowledged
"religio-political" power.
TAMID page 0095 paragraph 1 "When the prominent
powers of Europe gave up their attachment to paganism, it
was only to perpetuate its abominations in another form, for
Christianity as exhibited in the Roman Catholic church was,
and is, only paganism rebaptized."124 Thus, between AD
508-538, the setting up of the abomination that desolates
commenced. A religious power of pagan origins now became a
religious-political power exhibiting all the self-exalting
(gadal) behavior of paganism. The joint action of church
and state, first with Clovis between AD 496-508 and again
with Justinian from AD 533 to 538 is represented by the
"transgression" in Dn. 8:12-13 which resulted in the placing
of the abomination that desolates. Thus, "the abomination
which desolates" may be identified as the self exalting
character of nominal Christianity of which the papacy became
the fountain head. Nominal Christianity surpasses,
supersedes, and transcends all other false religious systems
of the world. It is the principal force and the largest
religious bloc in the world today constituting 33% of the
world's population, twice the size of
0096
the
second largest bloc, the Muslims at 17%.125 "The
abomination which desolates" is the character of paganism
with a nominal Christian face.
0097
11.0
EXTERNAL EVIDENCE OF DANIEL 12:11
TAMID page 0097 paragraph 1 The strongest
confirmatory evidence supporting the view that "the daily"
is the self-exalting behavior (gadal) of paganism and not
Christ's High Priestly ministry is the time prophecy of Dn.
12:11. Hasel ignores "the daily" in 12:11 in totality.126
A definite time is specified for the turning aside or
removal (sur) of "the daily" either militarily or
politically in order to set up the papacy. The 1290 days
are essential to the true identification of hattamid.
TAMID page 0097 paragraph 2 Adventist expositors
over 150 years still see AD 508-AD 1798 as the 1290 day
application. Shea is unequivocal in establishing the
connection of the 1290 day/year time period of Dn. 12:11
directly with Dn. 11:31. He establishes the linkage through
linguistic terminology common to both passages.127 Shea
maintains that the 1290 days supplied by Dn. 12:11 should be
applied to 11:31 and should be used to date the taking away
of the "daily" or "continual" and the setting up of the
abomination that desolates in both 12:11 and 11:31.
TAMID page 0097 paragraph 3 Shea's analysis is
correct. The dramatic events leading up to the turning
aside or removal of the "daily" commenced with the
conversion of Clovis, King of the Franks, in AD 496
following which the titles of "Most Christian Majesty" and
Eldest Son of the Church" were bestowed on him. Thereupon,
Clovis attacked and defeated the Arian Visigoths in AD 507
gaining the favor of the Catholic bishops and Roman
officials in governing his country. In AD 508 the Emperor
0098
Anastasius I conferred on Clovis the title of "Proconsul"
becoming a fellow emperor.128 In the same year, AD 508, a
league of Arian powers under "Theodoric came against Clovis
and gained a victory, after which he unaccountably made
peace with him" (Clovis), "and the resistance of the Arian
powers was at end." The significance of the victories of
Clovis in behalf of the Roman Church led to the decision
"that the Franks, and not the Goths, were to direct the
future destines of Gaul and Germany, and that the Catholic
faith, and not Arianism, was to be the religion of these
great realms."129 Clovis thus prepared the way for the full
unopposed establishment of the papacy in AD 538. The
activity of Clovis does not refer to the rum activity (lift
up, incorporate) of the little horn in Dn. 8:11, but to the
military activity of removing (sur) the self exalting
character of paganism inherent in mankind of which Arianism
became integrated and replacing it with the self exalting
character of nominal Christianity of which the papacy became
the fountain head. Thus, "the daily" was turned aside or
removed and "the abomination which desolates" was set up
(Dn. 11:31). The full establishment of the papacy occurred
following the decree of Justinian in AD 533 and the retreat
and abandonment of the Ostrogoth siege of Rome in March AD
538. This Gothic horn, the last of the three, was thus
plucked up before the little horn of Daniel 7. The pope was
now free to exercise the power conferred on him five years
earlier by Justinian.
0099
TAMID page 0099 paragraph 1 The "new view"
proponents of "the daily" are unable to exegete this verse,
leaving Daniel to self-extinguish in meaningless
speculation. Any attempt to suggest that Christ's High
Priestly ministry was taken away in AD 508 either by the
institution of penance or the mass cannot be supported.
Evidence for the mass appeared as early as the fourth
century but the doctrine of transubstantiation was argued
and not fully affirmed until AD 1215 at the Fourth Lateran
Council.130 Evidence for public confession and penance
appeared as early as the third century, but private penance
also received its charter at the Fourth Lateran Council in
AD 1215 where every Christian was required to confess his
sins in penance at least once a year.131 Daniel's
application of hattamid in both Dn. 11:31 and 12:11 strongly
support the view that the "daily" in Dn. 8:11-13 is the
self-exalting character of paganism, lifted up and
ultimately replaced with the self-exalting character of
papal Rome's nominal Christianity identified in 12:11 as the
abomination which desolates.
TAMID page 0099 paragraph 2 While the "continual"
self-exalting behavior of paganism was "taken up" (rum) into
the papacy and "turned asided" or "removed" (sur)
politically and militarily, there could never be an actual
or literal removal of the ministry of Christ in the heavenly
sanctuary. The papacy could only attempt to usurp Christ's
ministry; but Daniel states that the "daily" was removed or
turned aside (Dn. 11:31; 12:11). Elsewhere Daniel speaks of
0100
the
papacy changing God's law but explicitly states it was only
an attempted action: "he shall think to change times and
laws (Dn. 7:25). No power can ever remove or turn aside
Christ's High Priestly ministry (Heb. 4:14-16; 5:6; 6:19,20;
7:24,25; 8:1). The papacy never removed or turned aside
Christ's ministry from the minds of true Christians.132
TAMID page 0100 paragraph 1 The unique
perspectives of our exegesis of Daniel 8:9-14 including our
identification of "the daily," which is diametrically
opposed to current Adventist scholarship, does not in any
way restrict the spiritual significance of the sanctuary.
On the contrary, it establishes 1844 and the cleansing of
the heavenly sanctuary as the only possible understanding of
Daniel 8:14.
0101
12.0
CONCLUSION
TAMID page 0101 paragraph 1 The key which unlocks
the door to the mystery of "the daily" is Daniel's
application of counterfeit cultic language in chapter 8.
The ram, the goat, the horn, the daily (hattamid), the
sanctuary (miqdash) are representative cultic symbols taken
from Leviticus and Numbers but which have counterfeit cultic
significance in Daniel 8. Verification of the counterfeit
significance comes from the initial clue that the ram and
the goat represent pagan world powers. Furthermore, the
cultic language of the phrase, "from him the daily was
lifted up" in Daniel 8, in conjunction with similar and
parallel cultic phraseology in Leviticus defines a
counterfeit priest, a counterfeit sacrifice, and a
counterfeit hattamid in Daniel 8.
TAMID page 0101 paragraph 2 The identification of
"the daily" (hattamid) depends on the answer to the pivotal
question upon which the exegesis of Daniel 8:11 revolves:
"What is the antecedent of the pronoun `him' in the phrase
`from him the daily was lifted up?'" Is the antecedent "the
Prince of the host" or "the one exalting himself." A
definitive answer to this pivotal question comes from the
cultic language parallels in Leviticus where the priest
lifts up the fat from the cultic beast sacrifice. The
cultic-counterfeit cultic parallel of Leviticus with Daniel
8, respectively, demands that "the daily" be lifted up from
the cultic horn/beast power (the one exalting himself in
8:11), since the prince of the host intrinsically manifests
no cultic significance.
TAMID page 0101 paragraph 3 The hattamid lifted up
from the cultic horn in Daniel 8 and
0102
the
fat lifted up from the cultic sacrifice in Leviticus are
linked together by the sweet aroma associated with burning
of the fat of the cultic sacrifice and the sweet aroma of
the daily (hattamid) burnt offering. "The daily" (hattamid)
and the sweet aroma are consistently linked together in
Leviticus by "the daily" burnt offering, "the daily" grain
offering, "the continual" bread, and "the perpetual" incense
all of which are associated with the daily worship cycle.
The counterfeit sweet aroma of hattamid is the self-
exalting character associated with all pagan worship
practices.
TAMID page 0102 paragraph 1 Moreover, the
incorrect identification of "the daily" as the positive,
beneficial high priestly ministry of Christ creates a
counterfeit thesis-antithesis between Daniel 8:11 and Daniel
8:14. That which is good is taken away in 8:11 (thesis) and
restored in 8:14 (antithesis). This would necessitate a
commencement date of the 2300 years no earlier than AD 300
with a termination in AD 2600. This conclusion decimates
the "putting right" and the cleansing of the sanctuary
commencing in 1844, the foundational pillar of the
Seventh-day Adventist Church. The correct identification of
"the daily" as the negative self-exalting character of
paganism inherent in mankind precludes a counterfeit
thesis-antithesis between Daniel 8:11 and 8:14. The genuine
thesis-antithesis exists between Daniel 8:13 and Daniel 8:14
where the positive and beneficial sanctuary (qodesh) is
trampled for 2300 evening-morning (years) commencing in 457
BC and "put right," restored and cleansed commencing in 1844
with the termination of the 2300 years. With both the
genuine thesis-antithesis and the correct view of "the
daily," the 2300 years of Daniel 8, commensurate with the
activity of the horn associated with "the daily," become
self-consistent with the 70 weeks of Daniel 9 and 457 BC.
0103
TAMID page 0103 paragraph 1 This exegesis of
Daniel 8:9-14 has established multiple lines of
self-consistent evidence demonstrating that "the daily" is
the self-magnifying character of Satan and the world
kingdoms under his banner. This contravenes the current
position of Adventist scholars that the "daily" is Christ's
high-priestly ministry. A summary of specific evidence
supporting this conclusion includes:
TAMID page 0103 paragraph 2 1. The thematic
parallelism of oscillating gender in verses 9-12 following
the pattern A:B::A':B' was identified. This established the
roles of pagan and papal Rome in verses 9 and 10
(masculine/feminine) respectively which is repeated in
verses 11 and 12. This laid the initial foundation for
identifying "the daily". Confirmation of significance of
the initial pagan/papal identification by gender distinction
was established by evidence derived from the counterfeit
cultic symbols and language of Daniel 8 summarized above.
TAMID page 0103 paragraph 3 2. One of the pivotal
issues in identifying "the daily" involved the determination
the antecedent of mimmennu (from him) in verse 11: "and from
him the daily was lifted up". The unusual inverted sentence
structure of v.11 and the internal reflection following the
pattern: A:B::B':C in which mimmennu reflects gadal (the one
exalting himself) demonstrated the direct linkage of the
antecedent with the "one exalting himself". This eliminated
the alternative choice of "the Prince of the host" as the
antecedent. The antecedent of mimmennu was also confirmed
with counterfeit cultic language of Daniel 8:11 and its
parallel with the cultic language of Leviticus.
0104
TAMID page 0104 paragraph 1 3. The integrity of
the cognitive quality of rum, meaning to lift up or exalt,
was established in Dn. 8:11 as well as Leviticus and the
entire OT. The contrasting meanings of rum and sur ("to
take away" or "remove") were demonstrated not only in
Leviticus but also in Daniel 8, 11 & 12. The correct use of
rum argues against the "new view" of the "daily".
TAMID page 0104 paragraph 2 4. Daniel's repeated
characterization of the world powers in Dn. 8 with the term
gadal meaning "to exalt oneself" and its linkage with the
"daily" (hattamid) in v. 11 resulted in the identification
of hattamid with the self-exalting behavior against God by
all pagan nations.
TAMID page 0104 paragraph 3 5. It was established
that tamid is used in a pagan context in the OT associated
with the "continual" rising up against God by pagan
nations. This supports its similar application in Daniel 8.
TAMID page 0104 paragraph 4 6. It was demonstrated
that miqdash, with high degree of probability, may refer
exclusively to an earthly sanctuary which may be holy or
pagan in nature. Irrespective of whether miqdash refers
exclusively to an earthly sanctuary, the transcendent issue
demonstrated is that miqdash often designates a pagan,
unholy earthly sanctuary. Qodesh, on the other hand, always
represents holiness and may be associated with the heavenly
sanctuary or God's earthly sanctuary. Miqdash in Dn. 8:11
represents the sanctuary of the pagan Roman power, located
in the city of Rome.
0105
TAMID page 0105 paragraph 1 7. In Dn. 8:11, makon
connotes the sense of habitation or dwelling (of his
sanctuary in the city of Rome) which was also demonstrated
for all its other uses in the OT. In 8:11 the habitation or
place (city of Rome) of his sanctuary was cast down or
removed to Constantinople.
TAMID page 0105 paragraph 2 8. It was demonstrated
that a host or army was given to the papal power in v. 12
"by transgression" which represented a union of church and
state. Thus, Clovis with his army acted in behalf of the
papacy who was claiming to act for God.
TAMID page 0105 paragraph 3 9. The compound
subject in v. 13 of "the daily and the transgression"
represent two phases of a single entity exhibiting a
singular behavioral characteristic of self-exaltation
(gadal). The "daily and the transgression which desolates"
span the entire length of the vision of Daniel 8.
TAMID page 0105 paragraph 4 10. The singular
participle shomem ("which desolates") modifies the compound
subject of v. 13 . The desolating activity of "the daily
and the transgression" results from the self-exalting
behavior of the religio-pagan powers in Daniel 8.
TAMID page 0105 paragraph 5 11. It was
demonstrated that the cultic language of Dn. 8:9-14
possesses counterfeit cultic significance. The key which
unlocks the door to this issue is the cultic symbol of the
ram representing counterfeit cultic activity. The cultic
term, "evening-morning" was shown to have counterfeit cultic
significance in Daniel 8:14 implying 2300 years of
counterfeit worship exhibiting counterfeit light or truth, a
counterfeit christ, and counterfeit incense or humility.
0106
TAMID page 0106 paragraph 1 12. It was
demonstrated by linguistic and contextual evidence that the
explanation of the vision (mare`h) in Dn. 9:24-27
encompassed not only the commencement of the 2300-year
period with the 70-week prophecy but also the "utter end" of
earth's history analogous to the world-kingdom visions of
Dn. 2, 7, 8, and 10-12. The continuity of "desolations" (v.
26) span the entire length of the vision including the 70
weeks "even until an end of war" which is equivalent to the
"desolating" activity continuing until the utter end in v.
27. The desolating activity (shomem) is parallel to that of
Dn. 8:13 with "the daily and the transgression".
TAMID page 0106 paragraph 2 13. In Dn. 11:31 the
military aspect of miqdash as a fortress of paganism is
readily apparent in contrast to God's sanctuary. The
"taking away" (sur) of the "daily" is associated with the
action of Clovis in behalf of the behalf of the papacy.
Thus, the action in 11:31 is linked with the host or army
given to the papacy against the "daily" in 8:12.
TAMID page 0106 paragraph 3 14. The 1290 year (AD
508-1798) time
prophecy for the commencement of the taking away of "the
daily" provides the lock-tight evidence that "the daily"
(hattamid) cannot pertain to Christ's high-priestly
ministry. No significant event associated with the heavenly
ministration of Christ occurred in AD 508. Only the action
of Clovis in behalf of the papacy against the "continual"
self-exalting behavior of pagan and Arian forces occurred in
AD 508.
0107
TAMID page 0107 paragraph 1 15. In summary, based
on the evidence of this exegesis, "the daily" may be defined
as a principle manifested in the self-exalting character of
paganism inherent in mankind of which Arianism became
integrated. "The abomination which desolates" may be
defined as the self-exalting character of nominal
Christianity of which papal Rome became the fountain head.
Nominal Christianity surpasses, supersedes and transcends
all other false religious systems of the world. It is the
principal religious force and the largest religious block in
the world today constituting 33% of the world's population,
twice the size of the second largest bloc, the Muslims at
17%.133 "The abomination which desolates" is paganism with
a nominal Christian face.
TAMID page 0107 paragraph 2 Our exegesis of the
"daily" in Daniel is diametrically opposed to current
Adventist scholarship which destroys the integrity of the
2300 years terminating in 1844. In a like manner, current
Adventist scholarship destroys the integrity of "the daily"
in Daniel 8 interconnected with the 1290-year time prophecy
of 12:11. The self-consistent methodology of this exegesis
resolves the linguistic and contextual anomalies associated
with "the daily" in Dn. 8:9-14 and retains the original
pristine beauty of the 2300-year vision of Daniel 8 pointing
to 1844 and the "cleansing of the sanctuary" in order to
prepare and "put right" (sadaq) a remnant people for
translation at the second coming of Jesus Christ, the Savior
of the world.
0108
[Blank Page]
0109
APPENDIX
"THE
DAILY" AND "THE
RESTRAINER"
2
Thessalonians 2:6-7
1.0
INTRODUCTION
TAMID page 0109 paragraph 1 The pioneer reformer
of the "Great Advent Awakening," William Miller interpreted
the time prophecies of Dn. 8:14 and Dn. 12:11 by connecting
the "daily" (or the continuance) of Daniel with the
restrainer in Paul's second epistle to the
Thessalonians.134 He identified the man of lawlessness as
papal Rome, while the restraining power in the development
of the papacy was interpreted as paganism. Through
analogous reasoning Miller concluded that the "daily" also
signified paganism which gave way to papal Rome. "The
daily" was interpreted as the "daily abomination" or the
first abomination and was represented as paganism in
general, or Rome more specifically. The "abomination that
makes desolate" was identified as papal Rome. Thus in Dn.
12:11 the Roman empire would be taken away and papal Rome
would be set up.135
TAMID page 0109 paragraph 2 Historically, "the
daily" has been identified interchangeably as paganism or
pagan Rome. U. Smith identified "the daily" in Daniel 8:11
as pagan Rome,136 but in Daniel 8:13 and 11:31 he identified
"the daily" as paganism.137 Similarly, William Miller
linked "the daily" of Daniel 8:11 with "the restrainer" in 2
Thessalonians 2:6-7, identifying both as paganism which was
interchangeable with pagan Rome.138
0110
1.1
The Man of Sin
TAMID page 0110 paragraph 1 Some Bible expositors
have taken the view that the man of sin is a contemporary
figure appearing in an eschatological setting just prior to
the second coming, thus ignoring the papacy.139 Some of
these expositors equate the man of sin to: 1) the antichrist
referred to in the first and second epistles of John; 2) the
little horn of Daniel 7 and 8; 3) the beast of Revelation 13
(but these expositors such as Ryrie ignore the papacy and
also place the occurrence in an eschatological setting).140
Both G. Kittel141 and S. S. Smalley142 associate Paul's man
of lawlessness with the antichrist. Moreover, F. F. Bruce
cites evidence that the man of lawlessness would begin to
appear after the fall of Rome which also identifies the
restraining power preventing the appearance as pagan Rome.
He also cites evidence that the antichrist, the man of
lawlessness and beast of Rev. 13 are all linked as one.143
0111
TAMID page 0111 paragraph 1 While Bible expositors
may disagree with one another, the Bible alone interprets
itself. Paul's man of lawlessness who opposes and exalts
himself above God, making himself equal with God, is
parallel with both the description of the little horn in Dn.
7:8, 25; 8:11 who opposes God and changes times and laws,
and also with the picture of the beast in Rev. 13 who with a
"mouth" speaks great pompous words and "blasphemies" (Rev.
13:5). The evidence is unequivocal that the beast, the
little horn and the man of sin, all refer to the papacy.
Seventh-day Adventist expositors have taken this view
consistently144 as well as the early Protestant
reformers.145
1.2
The Restrainer and the Daily
TAMID page 0111 paragraph 2 Paul reminded the
Thessalonians that he had told them earlier about both the
man of sin and the one who was restraining the appearance of
the man of sin (2 Thess. 2:5,6). The man of sin was to be
revealed only when the "one restraining" was taken out of
the way. Divergent views are taken by different expositors
concerning the "restrainer".146 The fundamentalists
identify the restrainer
0112
as
God holding the man of lawlessness.147 But God Himself is
not the restrainer, for the restrainer is to be taken out of
the way.148 Some commentators hold that the restrainer is
any institution of authority or government maintaining law
and order.149 The view that the restrainer represents pagan
Rome holding back the appearance of the antichrist or the
man of sin was held by Tertullian: "What is this but the
Roman state, whose removal when it has been divided among
ten kings will bring on antichrist". Chrysostrom's view was
nearly identical.150
TAMID page 0112 paragraph 1 It is commonly
acknowledged by many Bible expositors that Rome, the fourth
beast of Daniel 7, consists of two phases: pagan and papal
Rome. The view that pagan Rome restrained the appearance of
papal Rome until pagan Rome was taken out of the way will be
examined in the following exposition.
2.0
TRANSLATION OF 2 THESSALONIANS 2:3-9.
TAMID page 0112 paragraph 2 To establish the
contextual framework of 2 Thessalonians 2:6-7, the following
literal translation of verses 3-9 is set forth.
0113
TAMID page 0113 paragraph 1 vs. 3 Let
not anyone deceive you, in no way, because unless the
falling away comes first, and the man of sin is revealed,
the son of perdition,
TAMID page 0113 paragraph 2 vs. 4 the
one who exalts himself over everything called God, or the
object of worship, so as he sits in the temple of God as
God, showing himself that he is God.
TAMID page 0113 paragraph 3 vs. 5 Do
you not remember, that yet being with you, I told you these
things?
TAMID page 0113 paragraph 4 vs. 6 And
now the thing restraining you know, in order that he might
be revealed in his time.
TAMID page 0113 paragraph 5 vs. 7 For
the mystery of lawlessness now works. Only he who restrains
now, until he comes into existence out from the midst.
TAMID page 0113 paragraph 6 vs. 8 And
then the lawless one will be revealed, whom the Lord will
consume with the breath of His mouth and make ineffective
with the brightness of His coming,
TAMID page 0113 paragraph 7 vs. 9 of
whom, the coming is according to the working of Satan in all
power, signs and wonders of a lie,
TAMID page 0113 paragraph 8 vs. 10
and in all deceit of unrighteousness in those being lost,
because they did not receive the love of the truth in order
that they might be saved.
3.0
Exposition of 2 Thessalonians 2:6-7.
TAMID page 0113 paragraph 9 Any
interpretation of 2 Thessalonians 2:3-10 which suggests
that the man of sin is represented by a supernatural being
such as Satan requires that "the restrainer" holding him
back must be a supernatural power, namely, God Himself.
However, such a view overlooks the inherent description of
the man of sin. First, he is a "man," (anthropos) of human
origin. No where in scripture is Satan referred to as a man
(anthropos or aner in Greek and adam, enosh, geber or met in
Hebrew). Satan is a supernatural, angelic being of heavenly
origin in Isaiah 14 and Ezekiel 28. Second, the man of sin
is described as the "son of perdition."
0114
This
descriptive phrase is used in only one other instance in
scripture in John 17:12 referring to Judas who allowed
himself to be actuated by Satan. Finally, the phrase, "the
son of perdition" implies a "father of perdition." In fact
Satan is referred to as the "father" of those who refuse to
listen to the words of Jesus. "You are of your father the
devil, and the desires of your father you want to do" (Jn.
8:44). It seems clear from this preliminary internal
exegetical evidence that Satan is not the "man of sin," a
phrase which historically has been associated with the
papacy, a religious system with human (anthropos),
organizational characteristics.
TAMID page 0114 paragraph 1 If the man of sin is
an earthly religious system with human leadership, this
precludes the necessity of a supernatural restrainer. The
view that the restrainer exhibits evil characteristics and
is symbolic of Rome receives support from the following
internal linguistics considerations of 2 Thess. 2:6-7.
3.1
Linguistic Evidence of Concurrent Time
TAMID page 0114 paragraph 2 The key which unlocks
the door to the mystery of the "restrainer" is Paul's unique
linguistic application of three Greek adverbs all of which
convey the basic sense of meaning of time in the present or
the "here and now." Paul tells the Thessalonians that "the
thing that restrains" (to katechon) the man of sin is doing
so "now" (nun) at the present time (2 Thess. 2:6).
Furthermore, the mystery of lawlessness "now" (€d€) works at
the present time. The strong implication is that "the thing
restraining" at the present time ("now") exhibits the
character
0115
attributes associated with the mystery of lawlessness, which
also works "now" at the present time. This identical
character attribute now working in "the thing restraining"
will also be exhibited in the man of sin who will be
revealed in his time. Moreover, Paul reinforces the
linkage of the mystery of lawlessness with the restraining
activity by immediately repeating in the next phrase (2:7)
the "here and now" activity of "the one who restrains,"
clearly linking it with the mystery of lawlessness. "For
the mystery of lawlessness now (€d€) works. Only he who
restrains now (arti), until he comes into existence out from
the midst." The impersonal restrainer (to katechon) in
verse 6 and the related personal restrainer (ho katech€n) in
verse 7 work as a unit to restrain the man of sin,
concurrently in time, with and through the working of the
mystery of lawlessness. The mystery of lawlessness
describes the evil character attributes of both the current
restraining activity and the man of sin who is to be
revealed in the future.
TAMID page 0115 paragraph 1 The three Greek
adverbs used in succession in 2 Thess. 2:6-7, nun, €d€, and
arti all convey the sense of current, present time in
contrast to past or future activity.151 Each adverb is
synonymous with the other. More specifically, arti seems to
mark a "precise time" (he restrains now in verse 6); nun
marks a point or a period of time ("now restraining" in
verse 6); and €d€ conveys current time in reference to the
future ("mystery of lawlessness
0116
now/already works" in verse 7).152 Concurrent time
connected with present is the key supplied by the sequential
application of the three Greek adverbs, nun, €d€ and arti
which links the mystery of lawlessness with "the
restrainer." The mystery of lawlessness which works in "the
restrainer" is to be revealed in the man of sin when the
restrainer comes into existence out from the midst.
TAMID page 0116 paragraph 1 The following chart
summarizes the relationship of the restrainer and the
mystery of lawlessness in the context of concurrent time.
The
Relationship of "The Restrainer"
and
"The Mystery of Lawlessness"
in
Concurrent Time
TAMID page 0116 paragraph 2
Adverb Time Frame Subject Characteristic
Identity
nun Now Thing Restraining Evil Pagan
Rome
ede Now/ Mystery of Evil
Character
Already Lawlessness of
Paganism
| 