Segment 4 – Daniel 8 – The Antichrist

page l 1 l 2 l 3 l 4 l
- 3 -

 

 What Is Wrong with the Antiochus Interpretation?

Because there are valid rules of interpretation, no prophecy stands alone. Daniel 8 is not isolated from the historical matrix that unfolds in the book of Daniel. Because there are so many variables in the study of prophecy, we have to follow a set of valid rules if we want to know the intended meaning of prophecy. If we do not follow a valid set of rules, the outcome will be a private interpretation. Even though a private interpretation may be exciting and very reasonable, and even though millions of people may accept it as truth, a private interpretation never produces God’s intended meaning in apocalyptic prophecy.

 

Because God sealed the book of Daniel until the time of the end, the intended meaning of Daniel’s visions could not be known until the time of the end arrives. (Daniel 12:4,9) When it comes to apocalyptic prophecy, there is one fulfillment of prophecy. There is one meaning and there is one time-line. Apocalyptic events do not occur more than once. Rule One prohibits multiple fulfillments because there is a beginning point in time and an ending point in time for each prophecy and the events within the prophecy occur in the order in which they are given. God’s foreknowledge is perfect. A fulfillment is the ful-filling of all that God has said would come to pass. If all of the specifications of a prophecy are not met in an interpretation, the student has two options: (a) ignore the specifications and accept an interpretation that merely sounds good, or (b) reject the interpretation because it does not satisfy all of the specifications. Given these two choices, let us compare some of the supporting arguments for Antiochus IV with Scripture:

 

1. Gabriel said, “It [the horn power] set itself up to be as great as the Prince of the host [Jesus Christ]; it took away the daily sacrifice from him [Jesus Christ], and the place of his sanctuary was brought low.” (Daniel 8:11, insertions mine) History indicates that whatever Antiochus lacked in intelligence, he compensated with insolence and arrogance. No doubt, his ego was so delirious that he believed he was greater than the Prince of the host, Jesus Christ. Remember, Antiochus IV claimed to be an epiphany, but history reveals he was anything but an epiphany. Antiochus IV caused the daily services at the temple in Jerusalem to stop for a period of three years when he desecrated the Altar of Burnt Offering, but Antiochus was neither the first nor the last to defile the temple. Nebuchadnezzar (586 B.C.) and Titus (A.D. 70) did the same thing. Consider the specifications in the text. Verse 11 requires Antiochus IV to take the daily services away from Jesus Christ, the Prince of the host. Did Antiochus take away the daily away from the Jews or from the Prince of the host? The answer to this question is obvious. Antiochus took the daily away from “the Jews.” The daily ceased in Jerusalem for three years, but Antiochus did not take away the daily intercession of our High Priest in Heaven’s temple. (Hebrews 7:25-27) The termination of the daily in Heaven does not occur until the appointed time of the end arrives! (Daniel 12:11,12; Revelation 8:2-5)

 

2. Gabriel said, “The four horns that replaced the one that was broken off represent four kingdoms that will emerge from his nation but will not have the same power. In the latter part of their reign, when rebels have become completely wicked, a stern-faced king, a master of intrigue, will arise.” (Daniel 8:22,23) Many advocates of the Antiochus theory say these two verses describe Antiochus IV because he rose to power during the fading years of the Grecian empire. The Bible says, “In the latter part of their reign, when rebels have become completely wicked…” People defending Antiochus IV claim “the latter part of their reign” applies to the final days of the four divisions of the Grecian empire because Antiochus IV came to power with Rome’s permission in 175 B.C. and Grecia fell about seven years later in 168 B.C. Does the phrase “the latter part of their reign” point to the final days of the Grecian empire or does it point to the reign of those kings who will be ruling at “the appointed time of the end?” Does the stern-faced king arise while Grecia is falling or at the end of the world? These pivotal questions need answers.

 

In an effort to give Antiochus every advantage to fulfill this prophecy, let us apply the phrase, “In the latter part of their reign…” to the last days of Grecia, so that Antiochus might be able to satisfy this specification. If we do this, the next phrase, “… when rebels have become completely wicked,” would have to apply to the rebels in Jerusalem who, like Jason and the renegade Jews, wanted to adopt the sensual ways of Antiochus IV and the Greeks.

 

            The next specification reveals: “… a stern-faced king, a master of intrigue will arise.” Historians say that Antiochus IV was a hoodlum, basically a leader of bandits, not a stern-faced king and a master of intrigue. History says he was a self-indulgent and temperamental nitwit. If he had not inherited the kingdom from his father, historians are confident that he would not have been able to build one. Because Antiochus IV was inept as a king (remember, even the Romans called him a madman), advocates of Antiochus IV claim he was perhaps more stern- faced (as in pouting) than a master of evil manipulation. They claim that Antiochus IV has to be a fulfillment of the horn power at the end of the Grecian period and he caused the daily services in Jerusalem to cease for three years. This claim may sound convincing for people who have not examined Daniel 8, but obviously Antiochus could neither take the daily away from the Prince of the host (Jesus) nor did Antiochus live at the appointed time of the end.

 

3. Gabriel said, “He [the horn power] will become very strong, but not by his own power. He [will be empowered by God as a destroyer and he] will cause astounding devastation and will succeed in whatever he does. He will destroy the mighty men [who stand in opposition] and the holy people [the saints of God]. [Because he is an evil despot and totally lawless] He will cause deceit to prosper, and he will consider himself superior [above every god]. When they [the wicked] feel secure [with him], he will destroy many [of his own people] and take his stand against the Prince of Princes [Jesus Christ]. Yet he [this invincible and awesome being] will be destroyed, but not by human power.” (Daniel 8:24,25, insertions mine) Paul explains how Lucifer will be destroyed, “And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming.” (2 Thessalonians 2:8) These verses bring the Antiochus interpretation to an abrupt halt. Antiochus never became a strong king. He did not cause astounding devastation during his nine years on the throne. In fact, Antiochus had very few successes. We have to put Antiochus within the confines of historical perspective.  At best, he ruled over a tiny “state” kingdom with Rome’s permission. Did Antiochus cause deceit to prosper throughout the world more than any other pagan king? Did Antiochus take his stand against the Prince of princes (the Lord Jesus) during the appointed time of the end? If so, when did this battle occur? Who won the battle? Did the Lord Jesus destroy Antiochus with the brightness of His coming or did he die in Persia from too much liquor? The Antiochus interpretation does not come close to meeting all the specifications given in Daniel 8. If any doubt remains about Antiochus IV fulfilling the specifications given in Daniel 8, the next specification should remove it.

 

4. “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?’ He said to me, ‘it will take 2,300 evenings and mornings; then the sanctuary will be recons crated.’” (Daniel 8:13,14) The 2,300 evenings and mornings of Daniel 8 have proven to be an insurmountable mystery for thousands of years and rightly so. Without valid rules of interpretation and an understanding of the doctrine of God’s use of parallel temples, the purpose, the meaning and the timing of the 2,300 days cannot be accurately determined! Because many Christian’s scholars believe the horn power of Daniel 8 is Antiochus IV, consider how they explain the 2,300 evenings and mornings.

 

Scofield’s Explanation of the 2,300 Days

Cyrus I. Scofield (1843-1921), was a writer whose theological and prophetic views dramatically influenced Protestants during the twentieth century. Dr. Scofield was not the first to suggest that Antiochus IV was the horn power of Daniel 8, but he was arguably the best. To prove that Antiochus IV was the horn power, Dr. Scofield claimed the 2,300 days in Daniel 8:14 began with the desecration of the temple in Jerusalem (Kislev 15, 167 B.C.; 1 Maccabees 1:57) and terminated with the death of general Nicanor on March 27, 160 B.C. According to 1 Maccabees 3, Nicanor was one of the generals that Lysais appointed to destroy the Jews while Antiochus was looking for someone to plunder in Persia. According to 1 Maccabees 4:52-54, the temple was cleansed and services resumed three years and ten days after its desecration. (See also 2 Maccabees 10:1-8.) In other words, the number of days between the defilement of the temple by Antiochus IV and the reconsecration of the temple by Judas Maccabeaus was 1,096 days, less than half of the needed 2,300 days. Because Daniel 8:14 specifies 2,300 days, Scofield realized there was a problem, so he began searching for some of the events that occurred 2,300 days after Antiochus desecrated the temple in Jerusalem. The death of a nondescript general was the only thing that Scofield could find that came close to 2,300 days. Rather than abandon the Antiochus IV interpretation for a better interpretation of the horn power, Scofield declared the 2,300 days were fulfilled by two events that do not have 2,300 days between them. No doubt, Dr. Scofield was a sincere man, but if a person does not use valid rules of interpretation, eventually he will end up in a corner where he has no choice but to twist or distort the Word of God to make pieces fit. God said there would be 2,300 evenings and mornings – not more or less – before the sanctuary would be cleansed.

During the last half of the twentieth century, defenders of Scofield’s position have been forced to acknowledge that temple services resumed long before the 2,300 days expired. Therefore, they argue with weasel words that temple services were free of “destructive threat” after general Nicanor died. The problem with this claim is that God says nothing about the temple being free of threat or about the Jews enjoying freedom from destruction in Daniel 8:14. The King James Version of Daniel 8:14 simply states, “Unto two thousand three hundred days, then shall the sanctuary be cleansed.” (Or reconsecrated, NIV) The following chart shows how Scofield defined the 2,300 days. The dates are taken from 1 Maccabees 1:57; 4:52 and 7:43.

 Chart 4.3

Here are five major problems with Scofield’s interpretation:

Problem 1: 1 Maccabees 4:52 says the temple in Jerusalem was cleansed and services restored years before General Nicanor was killed. Therefore, Nicanor’s death has nothing to do with the cleansing of the temple!

Problem 2: The calendar presented in Chart 4.3 is based on the supposition that the Jews observed a 360-day year. Advocates of this dating scheme calculate the time between December 6, 167, and March 27, 160, B.C., to be 2,270 days. Then thy add one month of 30 days for calendar adjustment because a solar year is 365.242 days in length. The total time, according to this formula, adds up to 2,300 days. This view of the 2,300 days has no merit. First, there is no historical evidence showing the Jews ever observed a 360-day year. The Jewish year is either 354 or 384 days in length depending on the cycles of the moon – never 360 days. Even if the Jews did observe a 360-day year, the adjustment of 30 days every seven years does not resolve the problem of solar alignment with the arrival of Spring requires an adjustment of 36.7 days, not 30 days if one is using a 360 day calendar. If the Jews used a 360-day calendar with a 30-day correction every seven years, their calendar would be 27 days out of alignment with the sun in 28 years. No agricultural nation could survive this kind of error in their calendar.

Problem 3: Dr. Scofield knew the time frame between the desecration of the temple and the death of General Nicanor was not precisely 2,300 days, so he declared God’s prophetic time-period to be “indeterminate” (not very precise). Scofield, commenting on the seventy weeks of Daniel 9:24, wrote these word: “In this connection it should be remembered that, in the grand sweep of prophecy, prophetic time is invariably so near as to give full warning, so indeterminate as to give no satisfaction to mere curiosity.” (See the Scofield Reference Bible, commentary on Daniel 9:24.) Does Scofield mean that once we find something “close enough” to fit within a prophetic time-period, we can declare a prophetic mystery solved? How can an omniscient God not know the actual number of days between two events? In Daniel 12, God mentions two specific time periods having 1,290 days and 1,335 days. Revelation 20 speaks of 1,000 years. Revelation 13:5 speaks of 42 months and Revelation 11:9 speaks of 3.5 days. Does God regard these time-periods as indeterminate? Of course not! Scofield “imposed” a bad interpretation onto Daniel 8:14 and then justified a poor fit for the 2,300 days by declaring God’s Word to be “indeterminate.” If God can number the hair of our heads, if God can number the stars of the sky, if God created the precise pulses of atomic energy in billionths of a second, surely He can accurately count the span of days between two events.

Problem 4: An issue affecting the 2,300 days in Daniel 8:14 exists which Scofield did not resolve. We know that the “time, times and half a time” in Daniel 7:25 represents 1,260 years. The Bible confirms this point. (See Revelation 12:6,14.) Bible history confirms that God sometimes translates a day for a year so that 1,260 days represent 1,260 years. This is not unusual. Most scholars agree that the “seventy weeks” in Daniel 9:24 have to be translated as 490 years because of the day/year principle found in the Jubilee Calendar. Because the 2,300 in Daniel 8 and the seventy weeks in Daniel 9 begin at the same time (this point will be demonstrated in our study on Daniel 9), they share the same translation. In other words, the 2,300 days represent 2,300 years because the seventy weeks represent 490 years. In fact, the seventy weeks of Daniel 9 are “cut off” from the 2,300 days in Daniel 8! The matrix is at work and the timing in Daniel and Revelation fits together like hand and glove. God measures time-periods in Daniel 7, Daniel 8 and Daniel 9 according to the day/year operation of the Jubilee Calendar. (Leviticus 25) This is why Rule Four states: “God measures apocalyptic time according to the presence or absence of the Jubilee Calendar.”  Scofield should have translated the 2,300 days as 2,300 years.

Problem 5: Scofield claims the bitter persecution of the Jews under Antiochus IV ended with the death of General Nicanor. History says just the opposite. In fact, life for the Jews only became worse after Nicanor was killed. For example, King Demetrius killed Judas Maccabeus (1 Maccabees 9:18) about 2 months after Nicanor died. Then, about a year after the death of Nicanor in May, 159 B.C., “Alcimus ordered the wall of the inner court of the sanctuary to be torn down, thus destroying the work of the prophets.” (1 Maccabees 9:54) The book of 1 Maccabees records that many wars were inflicted on Israel after Nicanor’s death. Thus, the persecution of the Jews did not cease with the death of General Nicanor. History discredits Scofield’s explanation of the 2,300 days.

Given the evidence presented so far, advocates of Antiochus face insurmountable issues: The temple in Jerusalem was not free from threat after the death of Nicanor. The length of time between the Antiochus’ desecration of the temple and Nicanor’s death was not 2,300 days. Jewish persecution did not end after Nicanor died. The 2,300 days of Daniel 8:14 cannot begin with the conduct of Antiochus IV and end with the death of General Nicanor. Nicanor’s death does not have anything to do with the cleansing of the temple in Jerusalem. When the “interpretation” of Antiochus is closely examined, claims of fulfillment do not even come close to meeting all the specifications given in Daniel 8. Given the specifications in Daniel 8, it is amazing that millions of Christians accept Scofield’s position without question.

Section V – Heaven and Earth Linked Together with 2,300 Days

 

With God Timing Is Everything

 

God created the orbit of the electrons spinning around the nucleus of the cesium atom. This demonstrates that He is very capable of measuring time. If the cesium atom can be used to create an atomic clock that does not vary by more than one second in a hundred million years, surely God can measure time! I make this point because when it comes to timing and punctuality, no one in the universe is more precise than God! The God who said there would be 2,300 evenings and mornings before the sanctuary would be cleansed is the same God who said seventy weeks would be granted to Israel in Daniel 9. Surely, the Lord knows what He is talking about! Look at the punctuality with Israel at the Exodus: “At the end of the 430 years, to the very day, all the Lord’s divisions left Egypt. Because the Lord kept vigil that night to bring them out of Egypt, on this night all the Israelites are to keep vigil to honor the Lord for the generations to come.” (Exodus 12:41,42, italics mine) Consider the timing of the birth of Jesus: “But when the time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive the full rights of sons.” (Galatians 4:4, italics mine) God is never late. God is never wrong. With God, timing is everything!

 

Look up! The Event Is Not on Earth

 

The 2,300 days is placed in Daniel 8 for a very good reason, if you are aware of two prerequisites. First, you need to know about the historical matrix that the four rules produce. Second, you have to understand the essential doctrine that explains God’s use of parallel temple services. (See the study on parallel temple services in the Bible study room of this site.) When these two prerequisites are combined, we can determine when Jesus began to cleanse Heaven’s temple and why it must be cleansed. God connected the cleansing of Heaven’s temple with the ram (the kingdom of the Medes and Persians). The connection between the ram and the cleansing of Heaven’s temple is precisely 2,300 years in length. The countdown of 2,300 years began when the Persian, King Artaxerxes, issued a decree to restore and rebuild Jerusalem in 457 B.C. (Ezra 7) Because God tied the decree of Artaxerxes to a yardstick that was 2,300 years in length, we can easily calculate the date when the cleansing of God’s temple began in Heaven. Even though we cannot see the event-taking place in Heaven, we know it began in 1844. We will also see, when we examine the seventy weeks of Daniel 9 and the seven seals in Revelation, that the dates of 1798 and 1844 are highly important dates in Heaven’s sequence of events.

 

1,150 Days?

Some people have tried to divide the 2,300 evenings and mornings so that this time-period is 1,150 literal days (1,150 evenings + 1,150 mornings = 2,300 evenings and mornings), but, this time scheme does not work for several reasons. First, the Hebrew words ‘erab and boger go together to form one unit of time. They literally mean “evening and morning,” as in one day. Notice how ‘erab and boger are used on the first page of the Bible. “And God called the light Day, and the darkness he called Night. And the evening [‘erab] and the morning [boger] were the first day.” (Genesis 1:5, KJV) According to God’s method for measuring time, a “day” has an evening and a morning. A day begins at sundown (evening) and the midway point through the day is sunrise (morning). (Leviticus 23:32) Translators of the Kings James Version recognized this fact and they translated the 2,300 evenings and mornings of Daniel 8:14 as 2,300 days. New International Version translators were more literal with the text, translating it as “2,300 evenings and mornings.”

 

Unfortunately, most Christians do not understand the doctrine of God’s use of parallel temples. If a person does not understand the cleansing of Earth’s temple, he cannot understand the cleansing of Heaven’s temple, then the timing of this event is of no value. If God’s use of parallel temples was better understood, Christians could understand that the temple to be cleansed is not on Earth, but in Heaven! Bible students tend to interpret Bible prophecy as though Earth was the center of prophecy, but this is not the case. Daniel was directed to view a great convocation in Heaven. He saw a service when the Ancient of Days took His seat and billions of angels were in attendance. This heavenly meeting is profoundly important because it marks the beginning of the services in Heaven’s temple that lead up to the end of the world. The services in Heaven’s temple are directly linked to the final events that occur on Earth. Remember the Heaven-Earth-Linkage-Law?

 

Five clues in the Bible indicate the temple to be cleansed in Daniel 8:14 is in Heaven:

 

First, the doctrine of parallel temples teaches there were two temples. The one on earth was a shadow of the real temple in Heaven where our Jesus serves as High Priest. (Hebrews 8:1-5) We know the earthly temple was destroyed by the Romans in A.D.70. The only temple remaining is in Heaven.

Second, the cleansing of the earthy temple occurred at an appointed time every year – on the Day of Atonement (Leviticus 16), but the heavenly temple is cleansed only once – at the appointed time of the end! (Hebrews 9:24-26)

 

Third, the 2,300 evenings and mornings must be translated as 2,300 years because God uses the Jubilee Calendar to translate a day into a year. (This point and the Jubilee Calendar will be discussed at length when we examine the seventy weeks of Daniel 9.) The 2,300 years began in the Spring of 457 B.C. and they ended in the Spring of 1844.

 

Fourth, the cleansing of Heaven’s temple began in 1844. This date aligns with 1798 that marks the year the great convocation in Heaven’s temple began. (See Chart 4.4.) In fact, the timing of the great convocation in Daniel 7 (1798) and the cleansing of the sanctuary in Daniel 8 (1844) align with the seventy weeks in Daniel 9 (457 B.C.), and these three events align with the opening of the third seal in Revelation 6. The matrix is building! 

  Chart 4.4

 

Fifth, the remark that follows do not begin to cover the scope and breadth of the subject of parallel temples (Hebrews 8:1-5), but a few words may be necessary about the annual servive of cleansing the earthly temple, so you can understand the marvelous parallel that exists between the earthly and the heavenly temple. Again, the doctrine of parallel temples is a prerequisite doctrine for understanding Daniel 8.

 

The angel said, “… Unto two thousand three hundred days, then shall the sanctuary be cleansed.” (Daniel 8:14, KJV) Why does the sanctuary in Heaven need cleansing? The answer to this question is found in the cleansing of the earthly temple. The cleansing of the earthly temple was an annual event that occurred in the tenth day of the seventh month. This day was called the Day of Atonement. Jews today call it Yom Kippur, which means Day of Judgment. The cleansing of the earthly temple was necessary because it was defiled by sinners bringing sin offerings to the temple. The sinner, standing at the Altar of Burnt Offering, confessed his sins over the head of the sacrifice. Then, he cut the jugular vein of the sacrificial animal with his own hands. The priest then captured some of the lamb’s blood and sprinkled this blood on the horns of the altar. This procedure shadows a divine truth. The sinner’s guilt was transferred away from himself and his family to the Altar of Burnt Offering by the blood of the Lamb.

 

This earthly process was a shadow or pantomime of a reality that was coming. The guilt of sinners could be transferred to Heaven’s temple through the death of Jesus (the Lamb of God). When the blood was applied to the horns of the altar, the altar became defiled because the guilt of the sinner had been transferred to it. The process of setting sinners free of the guilt of sin defiles the temple because the sinner’s guilt is transferred to the altar. Because the altars of the temple were depositories of guilt, the earthly temple was defiled until the Day of Cleansing (the Day of Atonement) arrived. For a single day, the earthly temple was restored to an undefiled state. (Leviticus 16) Then, on the following day, sacrifices resumed and the temple was defiled because the annual cycle started over.

 

How Jesus Cleanses the Temple in Heaven

Unlike the earthy temple, which was cleansed annually, Heaven’s temple is cleansed once, at the end of the age. (Hebrews 9:24-26) This cleansing began in 1844, which is 2,300 years after the decree to restore and rebuild Jerusalem given by Artaxerxes in 457 B.C. (457 B.C. also marks the beginning of the seventy weeks in Daniel 9.) The Day of Atonement service in the earthly temple was a shadow of the plan of salvation. Notice what the shadow reveals:

 

Two animals, a bull and a goat, were sacrifices in this service. (Leviticus 16) This service began right after daybreak with the slaying of a bull that belonged to the high priest. This bull (a very expensive sacrifice) represents the sacrifice that the Father made in order to redeem mankind. “For God so loved the world that He gave His only begotten Son…” (John 3:16, KJV) The Father gave up the most valuable asset He could provide so fallen man could have the offer of salvation. After the bull was slain, the high priest carried some of the bull’s blood behind the veil into the Most Holy Place where he met with God. The high priest had to be worthy to cleanse the temple before he could conduct the service. The slaying of the bull and the worthiness of the high priest shadows the sacrifice that the Father made and the qualifying process which Jesus our High Priest underwent before He could conclude the sin problem. (See Revelation 4 and 5.)

 

The next event on the Day of Atonement was casting of lots to determine which goat should die. After the lots were cast, the Lord’s goat was slayed. The Lord’s goat represents the death that Jesus was willing to experience in order to save man. A goat was used for this sacrifice because a goat has a free spirit. Jesus freely gave up His life for sinners. After the Lord’s goat was slain, its blood was mixed with the bull’s blood. Then, the high priest went behind the veil a second time to begin the cleansing of the temple. The first item to be cleansed was the Art of the Covenant. The second item was the Altar of Incense and the last item to be cleansed was the Altar of Burnt Offering. These items were cleansed in this order and they became free of sin (cleansed, recons crated, restored) when the mixed blood of the bull and the goat was sprinkled on them.

 

The last event in this service was the laying of hands on the head of the scapegoat. The scapegoat represents Lucifer, the author of sin, who freely exercised his power of choice to commit sin. After the temple furniture had been made holy with the sprinkling of blood, the high priest placed his hands on the head of the scapegoat. Through the placement of hands on the scapegoat, the sins of the people (which had been stored on the temple’s altars) were transferred onto the head of the scapegoat. Then, the scapegoat was led out into the wilderness to slowly starve to death.

 

This may come as a shock, but in God’s economy, sin is never forgiven because someone other than God is responsible for sin. The beauty of salvation is that sinners can escape the penalty of sin through faith. If a sinner makes restitution for his sin and confesses his sin to God, he transfers his guilt to Heaven’s temple. At the end of the 1,000 years in revelation 20, Lucifer, the scapegoat, will receive all of the guilt transferred into Heaven’s temple because he is responsible for the presence of sin. On the other hand, if a sinner does not transfer his sin to the temple, his sins remain upon his own head and in God’s economy; the wages of sin is eternal death. (Romans 6:23) At the end of the 1,000 years, God will execute justice on the scapegoat and the wicked and they will suffer in proportion to their guilt until they are annihilated. This is the meaning of divine justice.

page l 1 l 2 l 3 l 4 l
- 3 -

[TOP]