5.2.3.1 Miqdash |
| Concerning
the use of miqdash, Rodriguez correctly points out that out of the
74 occurrences in the OT it most often denotes an earthly sanctuary (Ex.
25:8; Lev. 26:2, etc.).49
Both Rodriguez50 and
Hasel51 suggest that miqdash
in a few instances refers to the heavenly sanctuary. Ps. 68:35 is cited as
the first example. Although the immediate context in verse 33 & 34
seems to imply a heavenly connection with miqdash in v. 35, the
overall context of Psalm 68 more convincingly suggests the earthly
connection. Specific words for “holy place at Sinai”, “sanctuary”
(earthly) and “temple” appear in verses 17, 24 and 29 respectively,
and in each case the connection is with the earthly setting of Mt. Sinai
or Jerusalem. The message of the Psalmist is that kings will bring
presents to Jehovah because of His temple at Jerusalem (v. 29) because
they have seen the procession of God into the sanctuary (v. 24).
Therefore, sing praises to God you kingdoms of the earth (v. 32) because
“awesome is our God out of His holy places (miqdash), the God of
Israel who gives strength and power to the people” (v. 35). The
concluding verse is a reference to God coming out of the earthly
tabernacle to guide his people day (cloud) and night (fire) and fight
their battles. The awesome power of God out of His sanctuary during the
wilderness experience is explicitly alluded to in Ps. 68:7-8 in which God
went out before His people and marched through the wilderness and the
earth shook.
The second example is Ps. 96:6. The context within verses 6-8 reveals that the people bring an offering and come into the His courts. In verse 6, “Strength and beauty are in His sanctuary” (miqdash). The surrounding context clearly suggests that the sanctuary of verse 6 is earthly. In Ps. 78:69, the prior context alludes to the apostasy of Israel’s high places (v. 58). The Lord forsook the tabernacle at Shiloh, the tent He had placed among them (v. 60). Following the temporary rejection of His people (verses 61-64) the Lord chose Judah, Mt. Zion and He built His sanctuary (miqdash) and chose David (v. 69-70). The earthly sanctuary setting is clearly in view in Ps. 78:69. Finally the last example cited is Jer.17:12, “a glorious high throne from the beginning (is) the place of our sanctuary”. Both Jeremiah and Jehovah speak alternately in Jer. 16 & 17. Jehovah speaks in Jer. 16:1-18 and Jeremiah responds in verses 19-20; Jehovah continues His warnings and admonitions in 16:20 through 17:11; Jeremiah responds in verse 12 and 13a which is followed by Jehovah’s response in v. 13b. Finally, Jeremiah prays in 17:14-18. With this understanding in view, Jeremiah’s words in 17:12 immediately make it self-evident that “the place of our sanctuary” refers to the earthly sanctuary in Jerusalem. The plural pronoun “our” based on the context of the passage excludes the heavenly sanctuary of Jehovah, since Jehovah speaks in the singular person throughout the passage (“I, Jehovah”; Jer.17:10).52 It is suggested that all 74 occurrences of miqdash, with a high degree of probability, may refer exclusively to an earthly sanctuary, structure or a dedicated place. In one instance a portion of a gift/heave offering associated with the earthly sanctuary system is described by miqdash (its sanctified part) in Num. 18:29. Irrespective of whether miqdash refers exclusively to an earthly sanctuary, the transcendent issue is that miqdash often designates a pagan, unholy earthly sanctuary which will be demonstrated in the following discussion. On the other hand, qodesh, when denoting the sanctuary, always connotes a holy sanctuary, either earthly or heavenly. The biblical evidence suggests, with a reasonable degree of probability, that miqdash may always refer to an earthly structure either associated with the Jehovah’s sanctuary or to a heathen/pagan structure.53 Miqdash is Satan’s dedicated place in Is. 16:12 and Eze. 28:18 and is used derogatorily in Eze. 21:2 and Lev. 26:31. Miqdash also means a “dedicated place” requiring contextual or adjectival designation. Qodesh is used 469 times in the OT and refers exclusively to holiness associated with both the earthly and the heavenly sanctuary and also holiness associated with God, the Levites, priests and God’s people.54 Qodesh, translated as sanctuary in Dn. 8:13-14, always carries the connotation of holiness and exclusively refers to the Lord’s true sanctuary (either earthly or heavenly), usually without adjectival designation. The distinctive qualities of miqdash and qodesh are summarized in the chart below.
The evidence supports the contention that miqdash in Dn. 8:11 refers to the counterfeit sanctuary located in pagan Rome from which it practiced continual self-exalting worship against God. |
