R
rdclmn7
Guest
A new vision is now revealed, yet things are not as they appear.
Mt Zion in Jerusalem is but a small hill on a plateau full of hills of greater height.
Dt 3 & 4 show us t the Jordan, as yet uncrossed.
The functional side of things will be apparent as just as Miriam led the women in song after crossing the Red Sea, both events are associated as both songs are testimonies.
There is another aspect to this location, as the first time people assemble there the law is once again declared before taking control of the promised land.
In this case, there is a song before taking the same promised land. The group is small and they are firstfruits, the rest will come from the nations.
The one detail that merits a closer look is the phrase that mentions those that did not defile themselves with women.
It comes straight from Samuel where it mentions how the two sons of Eli commited sacriledge with the sacrifices and by sleeping with the women who kept watch at the entrance of the early sanctuary at Shiloh.
You will notice that it states no less than five times that God would forsake Shiloh.
Similar to this episode is the sacriledge commited by Manassah.
Manassah erected idols and images on the temple grounds itself, in this case these were visible from outside the temple grounds. This is the origin of the text; " when you see that which shouldn't be there".
If you look at the mentioned text as it applies to Manassah, its Manassah's sin that would not be forgiven, and Jerusalem would be destroyed, stated three different times.
If you look at the texts as they apply to the inhabitants, they are blamed for the fall of Jerusalem.
Taking into account the popular revolt that placed Joash on the throne, these people had a choice and participated in what Manassah did.
The curious aspect to this episode is that Manassah repented and was forgiven.
It might seem to be a contradiction, yet it has to be made clear that God in both cases where a hebrew prince defiles the sanctuary, God himself destroys the contaminated sanctuary.
Most people are familiar with the description of Antiochus commiting the abomination.
Lets explore this possibility, in order to get to the sanctuary, you have to fight your way in.
The desolation is something that happens before the Abomination, not after.
Lets look at all the times the sanctuary was either entered, stripped of gold, or contaminated in some way;
1. Shishak took the golden shields, making it necessary to create bronze replacements.
2. Sennacherib would also take gold.
3. The first fall of Jerusalem.
4. An Idumean ruler by the name of Herod would create another version of the temple, an issue for the purists of the time.
5. The Parthians would also take Jerusalem.
6. The Romans would take Jerusalem twice, the last time would result in the permanent exclusion of the Jews from Jerusalem.
7. The Moslems would erect a mosque on the temple grounds.
So, when it comes to having gentiles entering the sanctuary, there is not a single occasion where an abomination results in desolation.
Your other option is that of a hebrew prince doing the deed, an inside job done by people who have access to the sanctuary.
The point to be made is that when a Hebrew does it, God in both cases destroys his now-defiled sanctuary.
Throughout scripture, two precedents have been established, so it will happen again.
Mt Zion in Jerusalem is but a small hill on a plateau full of hills of greater height.
Dt 3 & 4 show us t the Jordan, as yet uncrossed.
The functional side of things will be apparent as just as Miriam led the women in song after crossing the Red Sea, both events are associated as both songs are testimonies.
There is another aspect to this location, as the first time people assemble there the law is once again declared before taking control of the promised land.
In this case, there is a song before taking the same promised land. The group is small and they are firstfruits, the rest will come from the nations.
The one detail that merits a closer look is the phrase that mentions those that did not defile themselves with women.
It comes straight from Samuel where it mentions how the two sons of Eli commited sacriledge with the sacrifices and by sleeping with the women who kept watch at the entrance of the early sanctuary at Shiloh.
You will notice that it states no less than five times that God would forsake Shiloh.
Similar to this episode is the sacriledge commited by Manassah.
Manassah erected idols and images on the temple grounds itself, in this case these were visible from outside the temple grounds. This is the origin of the text; " when you see that which shouldn't be there".
If you look at the mentioned text as it applies to Manassah, its Manassah's sin that would not be forgiven, and Jerusalem would be destroyed, stated three different times.
If you look at the texts as they apply to the inhabitants, they are blamed for the fall of Jerusalem.
Taking into account the popular revolt that placed Joash on the throne, these people had a choice and participated in what Manassah did.
The curious aspect to this episode is that Manassah repented and was forgiven.
It might seem to be a contradiction, yet it has to be made clear that God in both cases where a hebrew prince defiles the sanctuary, God himself destroys the contaminated sanctuary.
Most people are familiar with the description of Antiochus commiting the abomination.
Lets explore this possibility, in order to get to the sanctuary, you have to fight your way in.
The desolation is something that happens before the Abomination, not after.
Lets look at all the times the sanctuary was either entered, stripped of gold, or contaminated in some way;
1. Shishak took the golden shields, making it necessary to create bronze replacements.
2. Sennacherib would also take gold.
3. The first fall of Jerusalem.
4. An Idumean ruler by the name of Herod would create another version of the temple, an issue for the purists of the time.
5. The Parthians would also take Jerusalem.
6. The Romans would take Jerusalem twice, the last time would result in the permanent exclusion of the Jews from Jerusalem.
7. The Moslems would erect a mosque on the temple grounds.
So, when it comes to having gentiles entering the sanctuary, there is not a single occasion where an abomination results in desolation.
Your other option is that of a hebrew prince doing the deed, an inside job done by people who have access to the sanctuary.
The point to be made is that when a Hebrew does it, God in both cases destroys his now-defiled sanctuary.
Throughout scripture, two precedents have been established, so it will happen again.