“Taken Away” In the Hebrew

Extracts from Chap 11 of Purpose book, by CTG, Jr.

The truths we present in the following critical examination, are just that which is needed to deflect
the accusations and disinformation thrown at historic Adventism by liberals both within and
without. We scrutinize the very foundation of these subjects, in order to arrive at nothing but the
facts of God’s message to a remnant people.
1. What exactly is the Little Horn power. How do we distinguish this from other kingdoms in its
time of prominence?
a) It casts truth to the ground
b) it prospered
c) an army given to it
2. When did it arise with sufficient power and audacity to exalt itself against Prince Messiah?
(Dan 8:11, 25; 9:25: 10:21)
3. What is the host of heaven? (Exo_7:4; Exo_12:41).
4. What is the “daily” that this power could “take away?” The Keri (variations in the Hebrew)
reads, "was taken from him," without saying by whom; the Ketib, "he took away from him," which
ascribes it to the little horn.
5. What is the “casting down” of the Prince’s sanctuary?
6. How is the Prince’s host trampled underfoot?
7. After all the above, what is meant by the sanctuary and its being cleansed/restored?
8. What is the “time of the end” to which this vision applies?
……………………………. ………………………… ……………………….
Point #4: The taken away of Daniel 12:11 is from a primitive root; to turn off (literally or figuratively):
call back, decline, eschew. In Dan 8:11, taken away (the Hophal Hebrew) is to be taken off, be
abolished (BDB). In Dan 8:12, a host is given over against, to oppose the “daily” (always with a
downward aspect) in a great variety of applications. Obviously, this little horn is extremely incensed
against the “daily,” the continual (Hebrew tâmı̂yd H4548), desiring to completely obliterate this
revelatory, intercessory ministry.
There are many applications for the tâmı̂yd, but the focus in this passage (Dan 8:9-14) is to identify
and expose the little horn power that puts itself in opposition to the Prince of princes. This is Prince
Michael’s purpose-full ministry in the heavenly Sanctuary, Dan 12:1. Therefore, only the service
transpiring within the Sanctuary is that which assures the demise of the little horn uprising, which
provokes such fierce, intense hatred. This rebellious power is cunning, destroys fearfully, and thrives
by way of its sponsor, the dragon power (Rev 12:13, 17; 13:2-8),.
The three aspects of continual H4548 (daily or regular) within the sanctuary were 1) the showbread,
Exo 25:30; 2) the lighted lampstand, Exo 27:20; and 3) incense burning upon a special altar, the fire of
which was ignited by the Shekinah glory, Exo 30:1, 8. They were of such importance, that their
significance by way of symbolic application, must never be interrupted, the continual. These
ministry types were representative of the work of the Great High Priest to come, the Messiah, who
would deliver His people from their sins and cleanse them from the sinning principle itself, Dan 9:24.
To attack these and supplant them with a substitute, would be pure mockery, blasphemy against the
Most High God, Dan 7:25. The little horn would intend to change times and law. It would persecute
the saints of the Most High for “time, times, and half a time,” Dan 7:25; 12:7. This whole scenario is so
striking, that it makes Daniel sick for many days, having literally caused him to faint.
Point #5: The “casting down” of the Prince’s sanctuary (miqdâsh) is to be thrown forth or out, be cast
down ((Hophal, BDB). Its place (mâkôn, foundation for abiding use) is making reference to the first
apartment service (Dan 8:11),because it is also linked to the taking away of the continual in the same
verse.
The treading down, an abasement (the act, Strong’s) is the suppression and thus delay of the second
apartment service in verse 13, for a different word (qôdesh) is there employed. This always refers to a
holy or most holy thing or place. It is used with reference to the seven Feasts of the LORD in Leviticus
23. This distinction hidden in word selection and meaning between vss. 11 and 13 is absolutely
essential to the determination of the end of the 2300-day prophecy.
Such fierce determination! What is the nature of this sanctuary functioning as to provoke the most
violent hatred? There must be something of such vital consequence that this earthly power
insinuates itself in place of, against (anti-) the position of the Prince of Princes! He seizes the
kingdom by intrigue, corrupting many by flattery.
2 Thessalonians 2:3-4 - Do not let anyone deceive you in any way, because that Day will not
come unless first comes the falling away, and the man of sin is revealed, the son of
perdition, the one opposing and exalting himself over everything being called God, or
object of worship, so as for him "to sit in the temple of God" as God, setting forth himself,
that he is God. (Dan. 11:36; Eze. 28:2, LITV)
In the Hebrew there is a difference of gender. He who magnifies himself (Dan 8:11) is masculine;
while at the end of Verse 12 (Dan 8:12), the word, "it cast down," is feminine, agreeing with horn,
which in Hebrew is a feminine noun, Dan 8:9. We conclude: this power with “the eyes like the eyes of
a man, and a mouth speaking great things,” is the little horn power of Dan 7:8, 20-21, 24-25 (where
the Aramaic for horn is also a feminine noun).
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Point #7: what is meant by the sanctuary and its being cleansed, restored? As we discovered in
Point #5, the place of the Sanctuary is trodden down by the little horn power. The earthly sanctuary
design as given to Moses, was patterned after the heavenly Sanctuary (Heb 8:5). Therefore, in the
time period allocated by prophecy (time, times, and half a time, Dan 7:25), this little horn power
would be most active and successful in its baleful work. It would displace the Sanctuary service
before the faces of humankind during this period by a substitute priesthood, interposing human
priests between the worshipper and God. It was nothing short of blasphemous to have sinful men
trying to represent the holy, undefiled Great High Priest, our Messiah. Only the One equal with the
law, the One who paid the price for our redemption, could be a fit Man to intercede with our
petitions before the Almighty Father.
There are four words in the Hebrew for “sanctuary,” or temple. We find miqdas in Daniel 8:11, and is
found 67 times in the KJV, sometimes that God would be a sanctuary for His people. There are
exceptions only twice, the first describing the fall of Lucifer (Ezekiel 28:18) where he tried to defile
the holiest places in heaven. The second is in Amos 7:9 by which Jeroboam had built structures in
the northern kingdom of Israel, becoming pagan sanctuaries established in Bethel and Dan (1 Kings
12:28-31). God would lay them waste, which He did thus:
 The Lord had promised to Jehu, the ancestor of Jeroboam, that his family should sit on the throne of
Israel to the fourth generation. Zechariah, the son of Jeroboam, was the fourth in order after Jehu; and
on him the threatening in this verse fell; for he was murdered by Shallum after he had reigned six
months, and in him the family became extinct. See 2Ki_10:30; 2Ki_15:8-10. (Adam Clarke)
Not once did miqdas refer to a pagan or non-Israelite sanctuary. The one exception to God’s
sanctuary was the corrupt sanctuaries of His former people under Jeroboam. One Hebrew word for
pagan temple is bayith (“house”) found in Judges 9:46 and 2 Kings 10:21. Another word is Hekal,
applied to both God’s temple and a pagan temple in Ezra 5:15.
In the KJV, qôdeshH6944 is used 161 times for “sanctuary,” referring many times to offerings “according
to the shekel of the sanctuary,” (a few times to a holy thing, place, oblation, name) - in every other
instance meaning God’s sanctuary, as in Dan 8:14. An adjoining double use means “Most Holy.” The
Hebrew qôdesh answers to the question in verse 13 of “How long shall be the vision of the continual
and of the transgression that maketh desolate, to give both the sanctuary and the host to be trodden
down under foot?” This is key to the solution for answering the question of vs. 13.
That qôdesh is employed in both verses 13 and 14 points us to the second apartment service. This
distinction hidden in word selection and meaning between vss. 11 and 13 is vital to the solution of the
ending of the 2300 evening-mornings. While the first apartment (miqdâsh) was consecrated and
made clean by the Day of Atonement judgment service, the second apartment (qôdesh) was sacredly
clean by its separateness, being the throne room of the Shekinah glory. Daniel 9:24 - As pointed out
earlier, the same word for “sanctuary,” qôdesh (applied in chapter 8:13, 14) is here translated as the
“Most Holy,” and is used in both verses 24 and 26 of chapter 9.
In Daniel 9:24 we have seventy weeks – seventy sevens, (seventy times seven), or 490 prophetic
days, which declare that 490 years are determined (lit. “cut off,” decreed) for the Jewish nation. This
is the explanation given by Gabriel, the same angel who had given him understanding in the vision at
8:16. It is the same Hebrew word, mar’eh, for “vision” found in 8:16, 26 and 27 – that is used here in
9:23 and 10:1.
Thus throughout the 1260 years of the Dark Ages, this little horn power tried to blot out Christ’s
mediation from the hearts and minds of men by every systematic device and threat. This was done by
the Papal throne, the confessional and masses of its priests in the place of Prince Messiah. That
period ended in 1798, but the judgment began 46 years later in 1844. Both services - the totality of
Christ’s ministry in heaven - were obscured by the boastful blasphemous breakout of the little horn,
now clearly identified as the Roman Papacy.
The cleansing, then, has a dual application. It is first, to restore the ministry of Jesus in man’s
understanding as two phase; then the fact of worship directly between himself and God - no human
intervention. This was made possible through the progression of the Reformation, the availability of
the Bible by virtue of the printing press, now in the hands of assiduous students desirous of knowing
God through His everlasting revealed truth.
Then, as Jesus moved into the Most Holy for the judgment hour, the cleansing of the heavenly
Sanctuary from the sins of God’s people (recorded before the separating vail) could now begin.
Those sins were transferred through confession to Christ our sin bearer. Then our High Priest by
the virtue of His own blood being sprinkled over the mercy seat, becomes in actuality the
propitiation, the expiation before Shekinah glory! Truly an amazing process! Amen! Hallelujah!