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Daniel cites twice the setting up of an abomination.
Specifically, on the wings of the temple, which according to 1Ki 8;64, allows for it as being possible in the first, third, and the fourth temple.
How do you reconcile the facts that are assumed by most, that the abomination is that of the altar, located in the middle of the temple complex?
You can plausibly assume that its based on Achaz and his replacement of the main altar by another of a pagan design.
You can plausibly assume that it refers to what Mannasseh erected throughout the temple complex.
Antiochus, you assume too much...
-wrong place, wrong precedent, especially since there are now four precedents set by hebrews;
1. the sons of Aaron.
2. the sons of Eli.
3. Achaz.
4. Mannasseh.
Where does that leave a gentile that profanes but doesn't desolate?
Especially when the post-exilic temple was both sparse and too small.
Where the facts don't match, you exclude.
Otherwise you're just citing commentary.
Specifically, on the wings of the temple, which according to 1Ki 8;64, allows for it as being possible in the first, third, and the fourth temple.
How do you reconcile the facts that are assumed by most, that the abomination is that of the altar, located in the middle of the temple complex?
You can plausibly assume that its based on Achaz and his replacement of the main altar by another of a pagan design.
You can plausibly assume that it refers to what Mannasseh erected throughout the temple complex.
Antiochus, you assume too much...
-wrong place, wrong precedent, especially since there are now four precedents set by hebrews;
1. the sons of Aaron.
2. the sons of Eli.
3. Achaz.
4. Mannasseh.
Where does that leave a gentile that profanes but doesn't desolate?
Especially when the post-exilic temple was both sparse and too small.
Where the facts don't match, you exclude.
Otherwise you're just citing commentary.
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