Marduk, "calf of the sun"

[...] the logographic writing of his [Marduk's] name ^dAMAR.UD, Sumerian for "calf of the sun/sun-god"[...]

Nicole Brisch, 'Marduk (god)', Ancient Mesopotamian Gods and Goddesses, Oracc and the UK Higher Education Academy, 2013 [http://oracc.museum.upenn.edu/amgg/listofdeities/marduk/]

The "Cleansing" of the Sanctuary of Daniel 8.14 -- Latin Vulgate

Et dixit ei: Usque ad vesperam & mane, dies & juge sacrisicium, & peccatum desolationis, quae duo millia trecenti: & mundabitur sanctuarium.

Daniel 8:14 (Latin Vulgate)

Sabatier, Pierre, Bibliorum Sacrorum, latinae versiones antiguae, Remis: Apud Reginaldum Florentain, 1743, v. 2, p. 874.

And he said to him: Unto the evening & morning, two thousand three hundred: and the sanctuarie shal be clensed.

Daniel 8:14 (Douay-Rheims)
The Holy Bible, faithfully translated into English out of the authentical Latin, diligently conferred with the Hebrew, Greek, & other editions in divers languages (1610 A.D. Douay Old Testament, 1582 A.D. Rheims New Testament), printed by Iohn Cousturier, 1635, p. 752.

MUNDARE, to make clean or neat.

"Mundare," Alexander Adam's A Compendious Dictionary of the Latin Tongue, 2nd ed., Edinburgh: T. Cadell and W. Davies, 1814 (, p. 479).

The "Cleansing" of the Temple of Daniel 8.14 -- The Septuagint

Καὶ εἶπεν αὐτῷ, ἕως ἑσπέρας καὶ πρωὶ ἡμέραι δισχίλιαι καὶ τετρακόσιαι, καὶ καθαρισθήσεται τὸ ἅγιον.

And he said to him, Evening and morning there shall be two thousand and four [three] hundred days; and then the sanctuary shall be cleansed.

 Daniel 8:14 (Septuagint)
(Brenton, Lancelot Charles Lee, The Septuagint Version of the Old Testament, London: Samuel Bagster and Sons, 1879, p. 1063.)

καθαρίζω, later form for καθαίρω, to cleanse, Lxx, N. T. [...]

"καθαρίζω," Liddell, Henry George and Robert Scott, A Greek-English Lexicon, 6th ed., rev. and aug., Oxford: Clarendon Press, 1869 (, p. 752).

καθαίρω [...] I. of the person or thing purified, to make pure or clean, cleanse, clean, purge, [...] 2. in religious sense, to cleanse, purify, [...]

"καθαίρω," Liddell, Henry George and Robert Scott, A Greek-English Lexicon, 6th ed., rev. and aug., Oxford: Clarendon Press, 1869 (, p. 751).

καθαρίζω [...] 1. to make clean, to cleanse: a. from physical stains and dirt [...] b. in a moral sense; α. to free from the defilement of sin and from faults; to purify from wickedness [...] β. to free from the guilt of sin, to purify [...] 2. to pronounce clean in a levitical sense [...]

"καθαρίζω," Thayer, Joseph Henry, A Greek-English Lexicon of the New Testament, cor. ed., New York; Cincinnati; Chicago: American Book Company, 1889 (, p. 312).

The Ten Barbarian Nations of the Divided Roman Empire

The historian Machiavel, without the slightest reference to this prophecy [that of Daniel 7], gives the following list of the nations which occupied the territory of the Western Empire at the time of the fall of Romulus Augustulus, the last emperor of Rome.

The Lombards, the Franks, the Burgundians, the Ostrogoths, the Visigoths, the Vandals, the Heruli, the Sueves, the Huns, and the Saxons; ten in all. 

Guinness, Henry Grattan, The Divine Programme of the World's History, London: Harley House, 1892, p. 318.

"the set times and the laws" of Daniel 7:25

Fifth, this power attempted to do something with God's law. The prediction was that he will "try to change the set times and the laws" (vs. 25). There are two words for time in this verse. One is iddan, used to describe the duration of the little horn's persecution of the saints; it would last three and a half times ("a time, [two] times and half a time"). The word iddan means a span of time. The other word for time used in this verse is zeman (plural, zimmin). "He will . . . try to change the set times and the laws." This Aramaic word has more of a function of a point in time, but it is in the plural form indicating repeated points of time. These are connected with God's law (the word for "law" is singular in the original language). The feature of God's law that best fits this description is the fourth commandment where the recurring seventh day is featured as a point of time, or as regularly occurring points of time.

Shea, William H., Daniel, 2 vols., Boise, Idaho: Pacific Press Publishing Association, 1996, vol. 2, p. 139.

The Roman Catholic Church and the Roman Empire

And if a man consider the original of this great ecclesiastical dominion, he will easily perceive that the Papacy is no other than the “ghost” of the deceased “Roman empire,” sitting crowned upon the grave thereof. For so did the Papacy start up on a sudden out of the ruins of that heathen power.

Hobbes, Thomas, Leviathan or The Matter, Form and Power of a Commonwealth, Ecclesiastical and Civil, 2nd Ed, London: George Routledge and Sons, 1886, p. 313.

Christ, our High Priest, in Daniel: Matthew Henry

His [Christ's] dress was priestly, for he is the high-priest of our profession, clothed in linen as the high-priest himself was in the day of atonement, that great day; his loins were girded, (in St John's vision his paps were girded) with a golden girdle of the finest gold, that of Uphaz, for every thing about Christ is the best in its kind. 

Matthew Henry's commentary on Daniel 10:1-9

(Henry, Matthew, An Exposition, 5 Vols., London: for W. Baynes by W. Lochhead, 1804-1806, vol. 3, p. 819.)

Christ, our High Priest, in Daniel: Jamieson, Fausset and Brown

linen--the raiment of priests, being the symbol of sanctify, as more pure than wool (Exodus, 28. 42 ;);

Jamieson, Fausset, and Brown's commentary on Daniel 10:13, "linen"

(Jamieson, Robert, Fausset, A. R., & Brown, David, A Commentary, 4 Vols, Toledo, Ohio: Jerome B. Names, 1883-1884, Old Testament, vol. 2, p. 645.)

The Rise of the Roman Catholic Church Coincident with the Fall of the Roman Empire

It is, therefore, by a particular decree of Divine Providence that, at the fall of the Roman Empire and  its  partition  into  separate  kingdoms,  the  Roman  Pontiff, whom  Christ  made  the head  and  center  of  his entire  Church, acquired civil power.

Pius IX, Apos. Let. Cum Catholica Ecclesia, March 26, 1860

(Papal Teachings: The Church, Selected and arranged by the Benedictine Monks of Solesmes, trans. Mother E. O’Gorman, Boston, MA.: Daughters of St. Paul, c1962, par. #225, p. 160)

Poiché per operare liberamente, come era necessario, doveva fruire di quei supporti che rispondevano alle condizioni e alle esigenze dei tempi, per una speciale disposizione della divina Provvidenza avvenne che, quando l’Impero Romano si dissolse e fu diviso in vari regni, il Romano Pontefice, costituito da Cristo capo e centro di tutta la Chiesa, ottenne un Principato civile.  

Pius IX, Apos. Let. Cum Catholica Ecclesia, March 26, 1860, 2 (<http://www.intratext.com/IXT/ITA0493/__P2.HTM>)