I hope to add the 1st entry (with some modifications) as a 6th section under *Rev. 11:19, and condense the 2nd entry into a sentence under *Rev. 8:1, and add the 3rd entry's 1st section (modified) as a new entry under *Rev. 10.
That´s good to know, I´m daily updating the new blog-entries into my files and delete the older versions of them.
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Another topic: Could you make an entry about the different *covenants in the bible, like 1. The Covenant with Noah ... 2. The Covenant with Abraham... and so on? That would be a great addition to the blog imo.
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Some more entries, the last one contains a lot of smaller ones, hopefully it´s not too much at once:
When Daniel says "for the overspreading of abominations he shall make it desolate" (Daniel 9:27), this could refer to the same event as Daniel 11:31, when the Antichrist will make a future (even to our time) Old Covenant temple in Jerusalem spiritually desolate by sitting inside it and proclaiming himself God (2 Thessalonians 2:4, Daniel 11:36).
The original Hebrew word [kanaph (3671)] in Daniel 9:27 which the KJV translates as "overspreading" and the NIV translates as "a wing" can mean a wing (Ezekiel 17:23), but it doesn't have to mean that every time that it's used, for it can also mean "the uttermost part" (Isaiah 24:16), as in from where one can go no farther. This would apply to the "holy place" of the temple, in which will "stand" the abomination of desolation (Matthew 24:15), and from which one can go no farther into the temple. (What will stand in the holy place will probably be a statue of the Antichrist which he will place in the innermost sanctum of the temple after he has sat there and proclaimed himself God.) And the "overspreading" or "the uttermost part" nature of the abomination of desolation (Daniel 9:27) would mean that it will involve not just the innermost sanctum of the temple, but the entire temple. What the Antichrist could do is engrave the gematrial number of his name, "666" (Revelation 13:17b-18) all over the temple, within and without, top to bottom, thereby completely and utterly defiling it, rendering it spiritually desolate.
So the "overspreading" or "uttermost part" aspect of the abomination of desolation could have reference to the abomination of desolation, and all the actions connected with it, coming to encompass, to overspread, the entire temple, from its inward uttermost part to its outward uttermost part.
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But because the Antichrist will be Luciferian, bringing the whole world into the worship of Lucifer (Revelation 13:4) and railing against YHWH (Revelation 13:6), he would want to especially focus on utterly defiling Jerusalem and the temple of YHWH so that he can poke his finger in the real God's eye so to speak, and show to the world YHWH's purported "powerlessness to defend the place that he himself said he has chosen" (cf. Zechariah 3:2). The Antichrist could claim that his ability to commit the abomination of desolation with impunity "proves that YHWH cannot thwart the will of our Lord Lucifer, who empowers me" (cf. 2 Thessalonians 2:9, Revelation 13:4).
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If Zechariah 11:16-17 refers to the Antichrist taking over the land of Israel and claiming to be its rightful "shepherd", the sword being upon his right eye, and his arm being dried up, could refer to a top assassin in the Mossad or Shin Bet succeeding in an attempt to stab the Antichrist in the head with a knife (Revelation 13:14c). (The reason for the assassin attempting to stab the Antichrist in the head instead of the heart would be because of knowledge that the Antichrist is wearing a bulletproof, and so a knife-proof, vest. And the reason for using a knife instead of a gun would be because of the need to get the assassination weapon past metal detectors set up by the Antichrist's security detail at the place of the assassination attempt. The knife could be completely ceramic so as to not set off any metal detectors.) The knife could pierce the Antichrist's right eye, leaving the Antichrist blind in his right eye. The knife could also pierce beyond the back of his right eye in an upward thrust far enough into the Antichrist's brain to injure the sensorimotor area of his cerebral cortext responsible for sensation and movement in his left arm, leaving him paralyzed in his left arm and causing it to curl up.
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In 2 Kings 15:19-20, "Pul", king of Assyria, is another name for "Tiglathpileser" in 2 Kings 15:29, which is simply a variant Hebrew spelling of the "Tilgathpilneser" of 1 Chronicles 5:26, who is known to historians as Tiglath-Pileser III.
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2 Kings 16:7-18 refers to Tiglath-Pileser III, king of Assyria.
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2 Kings 17:3-5 refers Shalmaneser V, king of Assyria, who succeeded Tiglath-Pileser III, and who died during his siege of Samaria.
2 Kings 17:6 refers to Sargon II, king of Assyria, who succeeded Shalmaneser V, and who actually defeated Samaria and took the northern kingdom of Israel into captivity in 722 B.C.
2 Kings 17:24-27 probably refers to Sargon II.
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2 Kings 18:5-6 refers only to Hezekiah himself, not to the nation of Judah, which could have been hypocritical at the time of Sennacherib's invasion (Isaiah 10:5-6, Isaiah 36:1).
2 Kings 18:7,9 refers to Shalmaneser V.
2 Kings 18:11 refers to Sargon II.
The people of the northern tribes of the kingdom of Israel who were taken into the Assyrian captivity (2 Kings 18:11) were considered lost to history because they never returned from that captivity, whereas the people of the southern tribes of the kingdom of Judah who were taken into the Babylonian captivity (2 Kings 24:14-16, 25:11) weren't considered lost to history because they did return from that captivity (Ezra 2:1).
2 Kings 18:13-20:6 refers to Sennacherib, king of Assyria, who succeeded Sargon II.
It remains possible that while Sennacherib's main army continued down the coast, he led an expeditionary force rapidly down the ridge to do a quick reconnaissance of Jerusalem, before returning to the main army, and then laying siege to Lachish. If that's what happened, then while laying siege to Lachish, and thinking about what he'd seen for himself to be Jerusalem's formidable defensive position, Sennacherib could have begun to worry how long it would take to conquer Jerusalem by siege, so that when Hezekiah showed some signs of fear and submission to Sennacherib (2 Kings 18:14-17), Sennacherib could have thought that if he just sent some forces back to Jerusalem they could scare it into surrender with mere words (2 Kings 18:33-35).
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2 Kings 23:29 refers to a king of Assyria in the time of Necho, Pharaoh of Egypt. But Necho didn't become Pharaoh until after the destruction of the Assyrian empire in 612 B.C., so the "king of Assyria" could mean a king of Babylon who had taken over the former territory of the Assyrian empire.
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1 Chronicles 5:26 refers to Tilgathpilneser (Tiglath-Pileser III), also called "Pul", king of Assyria, who in 734 B.C. carried into captivity the Reubenites, the Gadites, and the half-tribe of Manasseh, who lived east of the Jordan river (Joshua 18:7b).
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While Joash the king of Judah did a good thing in ordering the repairing of the temple after the damage it suffered under Athaliah (2 Chronicles 24:4-14), he subsequently fell into idolatry and murdered a prophet of God (2 Chronicles 24:17-22), so that both Judah and Joash shortly afterward suffered for it (2 Chronicles 24:23-25).
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2 Chronicles 28:20 refers to when Tiglath-Pileser III, king of Assyria, came into Judah during the reign of Ahaz.
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2 Chronicles 30:6 refers to those Israelites who escaped being taken into captivity at the fall of the northern kingdom of Israel at the hands of Sargon II, king of Assyria, in 722 B.C. (cf. 2 Kings 17:6).
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2 Chronicles 30:12 refers only to Judah obeying one command of Hezekiah to keep the Passover in the first year of his reign (2 Chronicles 29:3-30:13). By the time of Sennacherib's invasion of Judah in the fourteenth year of Hezekiah's reign, Judah could have become hypocritical (Isaiah 36:1, Isaiah 10:5-6).
2 Chronicles 30:12 doesn't say that the masses of Judah weren't generally hypocritical toward God apart from that single observance. (Even hypocrites can go to church solemnly, one time, and still remain hypocrites.)
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2 Chronicles 32 refers to the invasion of Judah by Sennacherib, king of Assyria, during the reign of Hezekiah.
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Regarding 2 Chronicles 32:1-2, "after these things" means fourteen years after that single observance, for Sennacherin didn't invade Israel until the fourteenth year of King Hezekiah's reign (2 Kings 18:13). And no scripture says that the masses of Judah weren't hypocritical toward God (as stated in Isaiah 10:6) fourteen years after that single observance.
2 Chronicles 32:1 means thirteen years after the events of 2 Chronicles 29:3-31:21, for those events took place in the first year of Hezekiah's reign (2 Chronicles 29:3), whereas Sennacherib's invasion did not occur until the fourteenth year of Hezekiah's reign (Isaiah 36:1).
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The punishment for the sins of Manasseh the king of Judah and those in Judah during his reign (2 Chronicles 33:1-10), on the other hand, was mitigated so that it didn't fully come upon subsequently repentant Manasseh (2 Chronicles 33:12-19), or upon Judah right away. But the sins of Manasseh the king of Judah and those in Judah during his reign had been so great that God said they would be the reason for the ultimate, total destruction of Judah by Babylon (Jeremiah 15:4, 2 Kings 21:11-16), regardless of the complete purging of Judah from idolatry which Josiah performed after the time of Manasseh (2 Kings 23:24-27).
2 Chronicles 33:11 refers to the captains of the army of a king of Assyria taking Manasseh, the king of Judah, to Babylon.
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Isaiah 8:4b refers to Sargon II.
Isaiah 8:7-8 could refer to Sennacherib.