Acting Prophecy (IV)
The Abomination of Desolation and the Temple of the Prince
T. Desta
(i) The Word
This piece makes the first part of the last two concluding sections to be written on the meaning and prophetic fulfillment of the abomination of desolation, which is one of the most important endtime signs. This section focuses on the association between this prophecy and the person (temple) of the Prince. In our discussion here, as we did in the previous section, we will again interpret the word temple to mean the human body, which according to NT teaching is the true and ultimate temple of God (Jn. 2:21-23, 14:17, 23; Acts 7:48-50; 1 Cor 6:19-20; Eph. 2:20-22). Therefore, it is with such understanding of the temple of God that we interpret the following vision given to the Prophet Daniel.
8The goat became very great, but at the height of his power his large horn was broken off, and in its place four prominent horns grew up toward the four winds of heaven. 9 Out of one of them came another horn, which started small but grew in power to the south and to the east and toward the Beautiful Land. 10 It grew until it reached the host of the heavens, and it threw some of the starry host down to the earth and trampled on them. 11 It set itself up to be as great as the Prince of the host; it took away the daily sacrifice from him, and the place of his sanctuary was brought low. 12 Because of rebellion, the host of the saints and the daily sacrifice were given over to it. It prospered in everything it did, and truth was thrown to the ground. 13 Then I heard a holy one speaking, and another holy one said to him, "How long will it take for the vision to be fulfilled--the vision concerning the daily sacrifice, the rebellion that causes desolation, and the surrender of the sanctuary and of the host that will be trampled underfoot?" 14 He said to me, "It will take 2,300 evenings and mornings; then the sanctuary will be re-consecrated."’ (Dan. 8-14, NIV)
From the outset we have to agree on two important points. Firstly, we read in Dan. 8:17, this vision pertains to the last days. That is, in the last days there will be an onslaught of evil against the saints of God. The devil will be permitted to succeed in its onslaught, creating the condition known as the Tribulation (Dan. 8:8-12; cf. Rev. 13: 1-6). Secondly, let us gather from the experience Daniel had to endure at the end of receiving this vision, that the experience in store for God’s people is so traumatic and tragic that Daniel fell sick for so many days (Dan 8: 27) . Hence, the tragedy prophesied by this vision cannot be minimized for the depth of its calamity (desolation).
(ii). The Victims
For the time being le us set aside the collective aspect, i.e. ‘the heavenly hosts’ meaning the saints who will be living in the last days and are to pass through the tribulation. In the previous sections, we have already dealt with the main part of the collective aspect of the onslaught of last days’ evil on the people of God. This time we focus on the individual dimension of the vision that relates to the prince. Because, according to the Prophet Daniel,
He ( i.e., the little horn) exalted himself as high as the Prince of the host; and by him the daily sacrifices were taken away, and the place of His sanctuary was cast down… the vision concerning the daily sacrifice, the rebellion that causes desolation, and the surrender of the sanctuary and of the host that will be trampled underfoot (Dan. 8:11, 13).
Therefore, one of the victims of the onslaught Satan in the last days is the Prince. What this vision tells us is that the Prince will also suffer calamity; the Prince will be reduced to a state of humiliation. As a result of the attack of Satan, as Daniel intimates, the Prince will become a despised, trodden down person.
The idea that the Prince, a Davidic figure, will experience suffering full of scorn and rejection is not unique to Daniel. This same idea is amply found in the Psalms and Isaiah (for example see, Ps. 22:6; 31: 11-13; 44:15-16; 69, 88, 102, 109; Is. 53, etc.), among other Scriptures. Even the Lord Jesus indicated this suffering and rejection to happen in the last days (Luk. 17: 24-26).
For as the lightening that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day. But first He must suffer many things and be rejected by his generation. As it was in the days of Noah, so it will be also in the days of the Son of Man.
The Prince first will fall (be humiliation) before he is raised up. First will come the ignominy of the cross, to be followed by the glory of the resurrection (Is. 11: 1; Amos. 9: 11, Zec. 12:8, etc.).
The one feeble (fallen, abject) among them in that day shall be like David, and the house of David shall be like God, like the angel of God, like the Angel of the Lord before them (Zec. 12: 8).
(iii). The Abomination: The central theme about the calamity of the last days befalling the temple of God is what Daniel calls the abomination of desolation. It is the setting up of the rebellion/ transgression in the temple (body) of the prince that causes the abomination that leads to desolation. In current eschatology, the abomination of desolation refers to what is to be set up in the Third Jewish Temple to be reconstructed in the future. But here we take the human body as the ultimate temple of God, and hence interpret the abomination of desolation accordingly. The following Scriptures drawn from the Psalms shows us how the idea of abomination is related to human suffering,
For my soul is full of trouble and my life draws near the grave. I am counted among those who go down to the pit; I am like a man without strength. I am set apart with the dead, like the slain who lie in the grave, whom you remember no more, who are cut off from your care. You have put me in the lowest pit, in the darkest depths. Your wrath lies heavily upon me; you have overwhelmed me with all your waves. Selah You have taken from me my closest friends and have made me repulsive (abomination) to them. I am confined and cannot escape; my eyes are dim with grief. (Ps 88:3-9, NIV).
As one translation has it, the abomination of desolation is also an appalling horror (TEV). For example, David describes his condition where he has become a horror to those who knew him.
I am a reproach among my all my enemies, but especially among my neighbors,And am repulsive (abomination) to my acquaintances; those who see me outside flee from me. I am forgotten like a dead man, out of mind; I am like a broken (rejected) vessel. For I hear the slander of many (Ps. 31: 11-13).
I am like a broken (rejected) vessel. For I hear the slander of many (Ps. 31: 11-13). We read the same idea of the Prince being made a repulsive person in the figure of Joshua, the high priest (Zec. 3).
Then he showed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to oppose him…Now Joshua was clothed with filthy (repulsive) garments, and was standing before the Angel.
It is the same idea which of being repulsive to others which is magnified and repeated in the memorable verses of Isaiah 53.
He is despised and rejected by men, a man of sorrows and acquainted with grief. And we hid, as it were our faces from Him. He was despised, and we did not esteem him.
This is the crux of the messianic suffering – being an abomination to acquaintances; being a despised and rejected person; and a result being a man of sorrows.
We can find some parallel’s to the Messiah’s type of suffering among some Biblical personalities. For example, Job (Job 1:8) and Jeremiah (20:14-18; Lam 3) in the OT , and St. Paul in the NT (Gal. 4:12-14). St. Paul in his writings about his infirmity brings out for us the kind of parallel we are claiming here. Paul reminded the saints in Galatia, writing,
You know that because of physical infirmity I preached the gospel to you at the first. And my trial which was in my flesh you did not scorn or reject, but you received me as an angel of God, even as Christ Jesus (Gal. 4: 13-14).
The Galatians had they been natural or carnal men they would have deserted Paul given his humiliating condition. Thank God, they did not. To see Paul in that humiliating condition, as he said, was to see and receive the Messiah in His humiliation and rejection state. That is why Paul had also noted, saying, ‘before your eyes Jesus Christ was clearly portrayed among you as crucified’ (Gal. 3:1). As he said also, ‘let no one trouble me, for I bear in my body the marks (stigmata) of the Lord Jesus’ (Gal. 6:17), and ‘always carrying about in the body the dying of the Lord Jesus…’ (2 Cor. 4:10).
(iv). The Focus of the Satanic Attack: Daniel notes that the focus of Satan’s attack is the daily sacrifice offered in the temple. We are told that the daily sacrifice is suspended because of the rebellion or transgression that is set up in the sanctuary. Let us note and distinguish two aspects of the rebellion or transgression thing. First, of its own accord, it can cause horror and rejection among others. Secondly, it has the power to suspend the daily sacrifice.
But what to make of the daily sacrifice in this case? How should we understand and interpret it? Should we spiritualize and say it is daily prayer, worship and praise that keeps our communion with God alive? If so, it follows that the rebellion/ transgression that makes the daily to cease is some power/ force of idolatry/ apostasy or persecution that makes us to stop offering such service to God? But that is exactly what we have said and discussed at length in the previous section on the abomination of desolation which dealt with the collective suffering of the people of God. There we understood the transgression of desolation as possible and various forms of secular and anti-God endtime political or ideological forces that persecute the church or the Jews. But here we are dealing with personal, physical suffering, of the humiliation, rejection of men of God like David, Job, St. Paul and Jeremiah who did not suspend the show of allegiance to God. We know that their prayer, service and worship life was intact. But we read about them how they endured infirmity that causes humiliation and rejection – an abomination that causes desolation (sorrow). So in their case we are not dealing with the same idea of suspension of the daily sacrifice as we did in the previous discussion. Their case, which is a type of the prince’s suffering - is related to the infirmity or affliction which in the physical body. Hence in their case we have to understand the rebellion/ transgression - that is set up in the human body to cause (become) the abomination and to suspend the daily sacrifice - in totally different terms. Only one choice remains here. If the daily sacrifice does not refer to spiritual devotion in this case, then we should understand it in material/ physical terms. That makes sense as we have decided to understand the temple in terms of the physical human body and the abomination in terms of physical humiliation and social rejection. One option one to us is to take the daily sacrifice in terms of the physical body to mean the daily food we intake. Our daily food is then becomes that material burning sacrifice that keeps and sustains the temple of God. Without the daily food the human body will weaken and ultimately fall apart. Here again let us make a bold assumption and say that it this area of the human body function that Satan chooses to attack. In this sense, it appears that Satan is able to suspend the daily sacrifice, so that the physical temple of God is weakened and tried. But Satan also achieved more through his transgression of desolation. He succeeds to produce a condition that makes the temple an abomination to others. Through the transgression (Heb. pesah) thing that Satan sets up in the temple, he forces the cessation of the daily sacrifice on the deterrence of the abomination that causes desolation (cf. Ps. 102: 1-11). How could this be? (v). The Mystical Transgression: Let us extract the layers of meanings God has intended when He used the words rebellion/ transgression in association with this profound endtime vision.
-Firstly, the word transgression (Heb. pesah ) indicates willful rebellion. In this sense the thing set up in the temple is a sign of sinfulness. When others look at him they will see and understand the calamity as a due reward for sinfulness. Hence, the exclamation, ‘He is smitten of God.’
Firstly, the word transgression (Heb. pesah ) indicates willful rebellion. In this sense the thing set up in the temple is a sign of sinfulness. When others look at him they will see and understand the calamity as a due reward for sinfulness. Hence, the exclamation, ‘He is smitten of God.’-Secondly, as the pedigree of human transgression (Heb. pesah) goes back to the original sin of Adam which was a willful transgression of God’s commandment. In this sense, the setting up of a thing known as the transgression of desolation in the body of the prince shows how God made the Messiah our sin bearer (Rom. 8:3-4; 2 Cor. 5:21).
Secondly, as the pedigree of human transgression (Heb. pesah) goes back to the original sin of Adam which was a willful transgression of God’s commandment. In this sense, the setting up of a thing known as the transgression of desolation in the body of the prince shows how God made the Messiah our sin bearer (Rom. 8:3-4; 2 Cor. 5:21).-Thirdly, the transgression (Heb. pesah) causes the abomination and the subsequent desolation. It becomes the cause of the utter humiliation and rejection of the Messiah. As Isaiah said the Messiah was counted as the off-score of the earth (Is 53:9). In this sense, the Messiah becomes a curse (anathema) in order to deliver us from the curse of the law (Gal. 3:13).
Thirdly, the transgression (Heb. pesah) causes the abomination and the subsequent desolation. It becomes the cause of the utter humiliation and rejection of the Messiah. As Isaiah said the Messiah was counted as the off-score of the earth (Is 53:9). In this sense, the Messiah becomes a curse (anathema) in order to deliver us from the curse of the law (Gal. 3:13). -Fourthly, the transgression (Heb. pesah) thing indicates the pass-over (heb. pesach) theme. In this sense, the messiah becomes the Passover lamb, the means of deliverance from sin and death to achieve God’s righteousness and eternal life 92 Cor. 1 Cor. 5: 6-7).
Fourthly, the transgression (Heb. pesah) thing indicates the pass-over (heb. pesach) theme. In this sense, the messiah becomes the Passover lamb, the means of deliverance from sin and death to achieve God’s righteousness and eternal life 92 Cor. 1 Cor. 5: 6-7).-Fifthly, the word transgression (Heb. pesah ) when understood in terms of the sense of the pneuma of Is. 27:6 and Heb. 10:29 it signifies the fire by which the Messiah is perfected through humiliation. It is this pneuma which is the abomination of desolation achieving all the above purposes. It is the fire by which God prepares and perfects the Messiah thru deep trails of humiliation and rejection and suffering. It is this last sense that is directly tied to the physical infirmity that suspends the daily sacrifice by the causation of the abomination that causes desolation. It is this body of humiliation that St. Paul writes will be swallowed up with immortality as its vindication (Phil. 3:21).
Fifthly, the word transgression (Heb. pesah ) when understood in terms of the sense of the pneuma of Is. 27:6 and Heb. 10:29 it signifies the fire by which the Messiah is perfected through humiliation. It is this pneuma which is the abomination of desolation achieving all the above purposes. It is the fire by which God prepares and perfects the Messiah thru deep trails of humiliation and rejection and suffering. It is this last sense that is directly tied to the physical infirmity that suspends the daily sacrifice by the causation of the abomination that causes desolation. It is this body of humiliation that St. Paul writes will be swallowed up with immortality as its vindication (Phil. 3:21). (vi). The Prophecy of the Broken Altar: In the OT there is one obscure prophecy which has the power to give us some additional insight to understand the suspicion of the daily sacrifice in the last days as prophesied by Daniel. This prophecy is found in 1 Kgs. 13:1-6. The prophecy can be taken as a foreshadowing of endtime apostasy, a sign that will precede the judgment of God, and God’s chosen means to effect the cleansing of the earth from idolatry.
In its historical settings, in the midst of the great apostasy in Israel orchestrated by King Jeroboam, God had to send a prophet warning of a coming judgment. God warned the land of the coming of a righteous king who will be used of Him to cleanse the land and the temple from idolatry.
O altar, altar! Thus says the Lord: ‘Behold, a child Josiah by name, shall be born to the house of David; and on you he shall sacrifice the priests of the high places who burn incense on you, and men’s bones shall be burned on you (1 Kgs. 13: 2).
The predicted righteous king, Josiah, is a type of Messiah. In his zeal and mission to cleanse the earth from idolatry and restore the true worship of God, the Messiah is the ultimate Josiah, the true son of David (Ps. 21: 8-13; Luk 17: 22-37; Matt. 24: 36-51). But the most relevant thing about this prophecy we have to note of is the sign which the prophet provided. It is this sign which has endtime shadows related to Daniel’s vision about the desecration of the temple. It is the following sign that God provided to apostate Israel;
And he gave a sign the same day, saying, ‘This is the sign which the Lord has spoken: Surely the altar shall split apart, and the ashes on it shall be poured out… The altar also split apart, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord (1 Kgs. 13: 3, 5).
The splitting of the altar and the pouring out of the ashes is a very serious thing that could happen to temple services. The daily sacrifice had to be suspended indefinitely, until they fixed the altar. At every attempt to offer the daily sacrifice, the ashes will simply pour out unceremoniously, making the temple messy. The temple has to shutdown; it is no more clean or safe to offer the sacrifices on the altar. The services have to be suspended. It is this physical sign that signified the coming of a righteous king that carries a shadow on the last day events. There is a connection between this OT prophecy and the sign and what Daniel writes about the temple daily sacrifices being suspended. The abomination of desolation that leads to the suspension of the daily sacrifice is ultimately of the same import with the sign of the split altar that pours out its ashes unceremoniously.
As long as the altar is split, they could not offer sacrifice on it. The temple has to shut down as it is no more clean or safe for offering the daily sacrifice. It is the same thing with the abomination of desolation, and the temple of the Prince. But for how long does the suspicion of the daily last?
(vii). The Duration: The Prophet was informed that the abomination will last for ‘2300 evenings and mornings, and after that the temple will be cleansed.’ Many have understood this duration of suffering to refer to the last three-and-half (or 42 months) period spoken of elsewhere in the Scriptures (Rev. chapters 11, 12 and 13).
(a). First, we will examine the prophetic link between the duration of the abomination of desolation and the fulfillment of Israel’s seven month feasts.
Why we need to focus on the seventh month feasts will become clear after reading the following digression.
In the Bible we read that Israel has two calendars, the first is used in relation to the religious life of the nation, and the second one is associated with the administrative. The first calendar begins with the first day of Abib (March/ April), and the second one with the first day of the seventh month, Tishri (September/ October). Associated with these two calendars, are two sets of festivals (Lev. 16, 25). The first cluster of festivals - Passover, First Fruits and Pentecost, fall in the spring, and are close identified with the ecclesiastical calendar. The second cluster of feasts - the Feast of Trumpets, Day of Atonement, and Feast of Tabernacles, all fall in the seventh month, Tishri (September/ October). Hence, the latter set of feasts point towards secular things. The first three set of feasts, Passover, First Fruits and Pentecost, as the NT teaches us has been fulfilled with the First Coming of Jesus. Their fulfillment through the life and work of Christ addresses the spiritual needs of humanity. As Jesus repeatedly taught He came to establish a spiritual kingdom in the hearts of men, and not set up an outward political kingdom. The political kingdom has to wait for the end of times.
But the feasts of the seventh month (Tishri) are marked to become the shadow and fulfillment of the milestones of the revealing of the outward political kingdom of God. Israel’s administrative (secular) calendar and its feasts become the figure of God’s endtime move to redeem the political, economic and social life of humanity. The Feast of Trumpets, the Day of Atonement and the Feast of Tabernacles each in its own way delineate and shadow a milestone prophetic event in the unveiling of the outward kingdom of God.
-The Feast of Trumpets: This feast falls on the first day of Tishri. It marks the beginning of the new secular year. On this day Israel ushers in her new secular calendar with blasts of trumpets. In its prophetic sense, this feast shadows the beginning of the endtimes per se. That is only when this year/ day arrives in God’s timeline that God will activate the events leading to the unveiling of the outward Kingdom. When the prophetic Rosh Hashanah strikes, a new era will begin where God will be making His prophetically moves to begin to redeem the secular. Why we need to say that? First thing, the number seven in Biblical symbolism is a figure of completion, finality and perfection. Hence, the seventh month indicates God’s final moves to complete the human redemption process He has initiated 2000 years ago. Secondly, the peals of trumpets, of many things, signify, a time of warfare, judgment, and intense troubles coming to the world (Jer. 4:5, Joel 2:1, Zeph. 1:14-18). Hence, the Feast of Trumpets fore shadows the beginning of the birth pangs of the last days, or, if you will, the great tribulation period (Matt. 24). In relation we have focused in this article, the year, month, and day that prophetically fulfils the Feast of Trumpets will also mark the setting up of the abomination of desolation in the temple of God, as discussed above.
The Feast of Trumpets: This feast falls on the first day of Tishri. It marks the beginning of the new secular year. On this day Israel ushers in her new secular calendar with blasts of trumpets. In its prophetic sense, this feast shadows the beginning of the endtimes per se. That is only when this year/ day arrives in God’s timeline that God will activate the events leading to the unveiling of the outward Kingdom. When the prophetic Rosh Hashanah strikes, a new era will begin where God will be making His prophetically moves to begin to redeem the secular. Why we need to say that? First thing, the number seven in Biblical symbolism is a figure of completion, finality and perfection. Hence, the seventh month indicates God’s final moves to complete the human redemption process He has initiated 2000 years ago. Secondly, the peals of trumpets, of many things, signify, a time of warfare, judgment, and intense troubles coming to the world (Jer. 4:5, Joel 2:1, Zeph. 1:14-18). Hence, the Feast of Trumpets fore shadows the beginning of the birth pangs of the last days, or, if you will, the great tribulation period (Matt. 24). In relation we have focused in this article, the year, month, and day that prophetically fulfils the Feast of Trumpets will also mark the setting up of the abomination of desolation in the temple of God, as discussed above. -The Day of Atonement: This is the most solemn day in the life of Israel. The day is marked by a 24-hour fast; and on this day Israel’s high priest makes a once-in-a-year access to the most holy place in the sanctuary. On this great day, the high priest makes atonement for the sins of Israel before the Presence of God in the Holy of Holies. In its endtime sense this Day answers to the words of Jesus found in Matt. 26: 29; Luk. 22:14-18. It is about Jesus suffering in and through His people in the last days. It is about they entering into the fellowshipping of His suffering; they being conformed to His image perfected through suffering (cf. Col. 1:24; 3:3-4; 1 Jn. 3:2; Rev. 2:17, 3:21, etc). Prophetically, there will be a year to be marked with solemn fasting, and the opening up of the mysteries of God, and the anointing of God’s saints as kings and priests (Dan 7:13-14; Rev. 12). It is a ‘midway’ relief in the dreary and most trying period of the tribulation. One can call this prophetic milestone the first or secret rapture, or the first resurrection (Rev. 20: 1-5), if one wills.
The Day of Atonement: This is the most solemn day in the life of Israel. The day is marked by a 24-hour fast; and on this day Israel’s high priest makes a once-in-a-year access to the most holy place in the sanctuary. On this great day, the high priest makes atonement for the sins of Israel before the Presence of God in the Holy of Holies. In its endtime sense this Day answers to the words of Jesus found in Matt. 26: 29; Luk. 22:14-18. It is about Jesus suffering in and through His people in the last days. It is about they entering into the fellowshipping of His suffering; they being conformed to His image perfected through suffering (cf. Col. 1:24; 3:3-4; 1 Jn. 3:2; Rev. 2:17, 3:21, etc). Prophetically, there will be a year to be marked with solemn fasting, and the opening up of the mysteries of God, and the anointing of God’s saints as kings and priests (Dan 7:13-14; Rev. 12). It is a ‘midway’ relief in the dreary and most trying period of the tribulation. One can call this prophetic milestone the first or secret rapture, or the first resurrection (Rev. 20: 1-5), if one wills. -The Feast of Tabernacles: This feast falls on the 15th day of Tishri and goes on for seven days. It is a time of camping, where Israelites rejoice and celebrate the goodness of God. On this day they reflect back on the afflictions and tribulations of the 40-year wilderness journey. In its prophetic sense, this feast will mark the end of the tribulation period which has begun with the Feast of Trumpets. It marks the manifestation of the kingdom of God which governs the secular. It marks the end of the human journey in the wilderness of this world, with all its troubles and aches. Hence, it is the day of the putting away of the flimsy flesh-and-blood present day tent (body). It will mark the day of the putting on the body of immortality. It also signs off of the abomination of desolation from the temple of the Prince. Therefore, it is a time for the cleansing and re-consecration of his temple. Its desolation since the beginning of the prophetic endtime (i.e. Feast of Trumpets) will cease in the year the marks the Feast of Tabernacles.
The Feast of Tabernacles: This feast falls on the 15th day of Tishri and goes on for seven days. It is a time of camping, where Israelites rejoice and celebrate the goodness of God. On this day they reflect back on the afflictions and tribulations of the 40-year wilderness journey. In its prophetic sense, this feast will mark the end of the tribulation period which has begun with the Feast of Trumpets. It marks the manifestation of the kingdom of God which governs the secular. It marks the end of the human journey in the wilderness of this world, with all its troubles and aches. Hence, it is the day of the putting away of the flimsy flesh-and-blood present day tent (body). It will mark the day of the putting on the body of immortality. It also signs off of the abomination of desolation from the temple of the Prince. Therefore, it is a time for the cleansing and re-consecration of his temple. Its desolation since the beginning of the prophetic endtime (i.e. Feast of Trumpets) will cease in the year the marks the Feast of Tabernacles. (b). Second, we will examine the duration of the abomination of desolation in light of the prophecy contained in Dan. 9: 24-27. This scripture has not only fulfillment related to the First Coming as interpreted by many, it also has application with the events of the Second Coming.
(viii). The Means of Cleansing: Daniel actually does not tell us how the temple will be cleansed from the abomination of desolation. For that understanding we have to turn to other scriptures. For example, in the book of Zechariah, chapters 3 and 13:1 we read about the cleansing process. In chapter 3 we read how the Lord’s intervention removes the filthy garments off the high priest, Joshua. The high priest is given glorious new garments and turban instead of the humiliating, repugnant clothing he was wearing for so long. But the prophet Zechariah becomes more precise in chapter 13, telling us how God will do the cleansing from transgression (pesah) and utter rejection (nidah). Zechariah wrote God will use a fountain to cleanse His people from their pathetic state. In its endtime prophetic sense this is a mystical fountain. This fountain is also the same means we read about also in Hosea 13:12-14, the place where Hosea is giving us insight into the means God will use to overcome death and the grave (cf. 1 Cor. 15: 51-57). What God will choose to use to cleanse the temple of the prince from the abomination of desolation and provide immortality will amend the roles played in the fall of mankind in the Garden of Eden. Cf. Rev. 22:1-2.
Praise be to God
TLD
08/05/06
