Daniel's Vision of the Ram and the Goat
A Prophetic Study in the Globalist Final Battle for World Domination
The Prophecy of 2300 Nightfalls and Mornings
Daniel 8:13-14 – “Then I heard one saint speaking, and another saint said unto that certain saint which spake,
How long shall be the vision concerning the daily sacrifice, and the transgression of desolation,
to give both the sanctuary and the host to be trodden under foot?”
“And he said unto me, Unto two thousand and three hundred days;
then shall the sanctuary be cleansed.”
Daniel 8:13-14 – “I heard a holy one speaking.
And the holy one said to the anonymous one who was speaking,
‘For how long, this vision concerning the daily sacrifice and the mute abomination,
permitting the trampling of the holy and the host?’
And he said to me, ‘Till nightfall, morning, two thousand and three hundred,
and the holy will be rectified.”
(translated by Rabbi Hersh Goldwurm in “Daniel” published by Mesorah Publications)
As we enter into this spiritual dimension of re-looking at the 2300 day (evenings and mornings) prophecy from the perspective of the authentic orthodox Jews, interpreted by the sages of Judaism to be the “host of heaven” who spend their lives dwelling in the presence of the Almighty, we are indebted to a certain Rabbi Nisan Aryeh Noviek, author of the “Fascinating Torah Prophecies Currently Unfolding” who with his wealth of Jewish literature into the prophecies of the Hebrews gives us a modern Jewish understanding of their ancient prophetic literature. (Rabbi Nisan Aryeh Noviek, Fascinating Torah Prophecies Currently Unfolding, Netsach YIsrael Publication, Inc., 274 Crafton Avenue , Staten Island, New York, 10314, 718-494-7620, 1997)
We are also indebted to Rabbi Hersh Goldwurm in his commentary of the sages of Israel in the Artscroll’s commentary on the book of, “Daniel, a new translation with a commentary anthologized from Talmudic, Midrashic and Rabbinic sources” for his vast knowledge and wisdom in the large body of Torah literature as it affects Jewish prophecy.
In the TaNaKh (Old Testament), the Torah warns the children of Israel that Land of Israel was not to be inhabited by polytheists (worshippers of many gods), pagans (worshippers of foreign gods) or criminals (Exodus 34:12-17; Deuteronomy 12:29-31). Only monotheistic believers or the righteous gentiles who lived by the Seven Noahide Laws of Morality were permitted to live in or return (aliyah) to the Land of Israel (Eritz Yisra’el).
Yet, when the “fullness of the gentiles” is over, that era in which the gentile races no longer have control over the Land of Israel, the Jewish people will again be in a unique position to control their own destiny, if they so choose. As the Jewish Pharisee, Rabbi Shaul (Paul) wrote;
Romans 11:25-27 - “I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part (partial blindness) until the full number of Gentiles has come in. And so all Israel (House of Israel and the House of Judah) will be saved, as it is written; ‘The delivered will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.’
There are some of us as gentile Christians who might find this idea perplexing. We are so accustom to the religious idea that the Law of Moses has been done away, the Jewish people have abrogated their covenant with their God or without coming into a “new covenant” with the God of Israel being Jewish or even of the house of Israel is irrelevant.
Has not the “truth” of the 2300 hundred day already been revealed to Christian scholars? Have we not carefully extracted which decree that was issued by which Persian king in order to determine the date when the “sanctuary will be cleansed?” If the covenant with the Jewish people is no longer valid and we are living under a New Covenant given in the New Testament, than a physical temple is irrelevant and the cleansing must be in a heavenly or spiritual tabernacle. Have not many Christian theologians and commentators on Daniel already affirmed these “great truths?”
Yet in the studies by the BibleSearchers, we have affirmed that the 2300 hundred day prophecy of Daniel affected not only the gentile Christians but the Jewish people also. Have we not only affirmed that in the roots of the Great Awakening in the 1840s the concept of the literal return of the Maschiach of Yisra’el (Messiah of Israel) awakened in both the Christian and Jewish communities?
Did it not also affect the spiritual and literal slumber of both the Jewish and the Christians that the message, “Come out of her My people” was a prophetic call to continue the Christian protest-ant movement away from apostate Christianity, her assimilation with pagan creeds and return back to her Hebrew Nazarene roots?
Was not also a prophetic call for Jewry to “come out of her My people” from apostate Judaism who cast aside her Jewish roots with the affirmation with the false messianic revival of Sabbatai Zevi and Jacob Frank in the mid 17th to 18th century? Was not the God of Israel calling the Jewish people to “return” or “come back” from her assimilation as gentile Frankists Catholic Christians in 19th century central Europe as the Sabbatian Jew blended the false messianism of Shabbatai Zevi, the religious institutional control of Jesuit Catholicism, and the global financial control of the Jewish Rothschilds. Were not the people of the House of Judah also being called to return to their true Jewish genetic and religious roots?
Have we not already determined as BibleSearchers that the “Hour of God judgment has come” was a call to gentile Christians to accept that God’s judgment would come upon Christians who did not leave their apostate Christian orthodoxy roots and return to their Hebrew roots? Were these roots not to include the divinely ordained sacrifice of Yahshua ben Yosef (Jesus son of Joseph), the son of His Father (YHVH), the Almighty One of Israel, who as a Jewish rabbi fulfilled the “sin offering sacrifices” of the Mosaic Torah and established a “new covenant” with the gentile nations of the world and a “re-newed covenant” with the authentic Jewish Nazarene believers. Did not the prophetic call to “Come out of her My people” also herald the war call of the shofar for the Jewish people to abandon their idolatrous assimilation with occidental Hellenism and oriental non Jewish mysticism?
Were not the people of Jewry to prepare the pathway of the Messiah and carry the Elijah message today? Like the authentic Jewish prophet of in the Judean wilderness, Yochanan HaMatbeel (John the Baptist) who cried out, “Prepared “the way for the Master”, are not the modern Jewish people to cry out for their messiah (Matthew 3:1-3) and to prepare herself for the arrival of the Maschiach (messiah) so that all the nations of the world might have salvation?
We have seen in past studies that the wisdom of the Lord of hosts built in layers of prophetic interpretations so that no matter what religious perspective: Jewish, Christian or Islamic, the monotheistic God of Noah, Shem and Abraham would be known. Let us use the medieval Catholic calendar derived by the Catholic bishops and monks using B.C. (before Christ) and A.D. (after Christ) and a prophetic truth about the 2300 hundred year prophecy will provide a pathway for the Christian believers about the monotheistic God of Israel and the coming of His anointed One, as the Messiah of Israel.
At the same time, let us use the Jewish rabbinic calendar of the Seder Olam Rabbah as determined by the great sages of Judaism. A prophetic truth also emerges about how in 2300 years the Jewish people will once again be reaffirmed as the holy people of Hashem. At this time they will be given the right to take possession of their own land in the Land of Israel and the right to control the sanctity of their sacred tombs and holy religious sites.
As we begin the eighth chapter of the Scroll of Daniel written in the last year of the reign while Belshazzar was living in the city of Babylon, the retired prime minister of Nebuchadnezzar, Daniel the prophet, saw the vision of the Ram with two Great Horns and the Unicorn Shaggy he-Goat. This vision was given to him from the banks of the River U’lai near the winter palace of the Babylonian royalty.
Daniel listens and hears one holy one speaking to another one. One of the holy ones Daniel was able to see and listen, the other spoke in an unknown dimension. As we shall soon see in verses 15-16, the “holy one” who revealed himself and spoke directly to Daniel was Gabriel, the archangel for the nations of the world.
Then “another holy one” who some scholars translated as an “anonymous holy one” also spoke to Daniel, but Daniel could not see him. Who were these two ‘angelic’ beings? Let us begin a dialogue with the sages of Judaism.
The Rabbinic Sages and Scholars of Judaism
Today as Christians, when we read Christian commentaries on theology and prophecy, we casually refer to the respected Christian scholars such as Luther, Calvin, Zwingli, Wesley, White and Smith by their last names only, we expect the reading audience to understand who these scholars are. So also the Jewish scholars when they reference the great rabbinic sages of Judaism by their reverenced titles such as Ramam, Alkabetz, Ibn Ezra, Rashi, Ramban, Masnuth, Ralbach, Ibn Yachya, Radak, Ibn Chabib, Abarbanel and others, they assume that their readers also under who these scholars are. As we learn to understand and respect the breadth of rabbinic thought, we will also have to take the special effort to learn about many of these sages, the era of their contribution to Jewish thought and commentary as it affects the understanding of the Book of Daniel.
Many Christians seek “truth” as though there is one historical or theological understanding or one prophetic interpretation. What we may soon understand is that there is a vast breadth of understanding and interpretations that the Jewish theologians and scholars accept within Judaism. With to the Jew, there is “one truth”: the monotheistic Presence of the Divine One, the Ein Sof who manifested Himself in the historical reality of man as the God of Israel and the Lord of hosts. Everything else in scripture is a pathway to an understanding and a relationship with Hashem, their God.
The Sages commentary on the Two Holy Ones
It was Rabbi Yitzchak Abarbanel (Mayenei HaYeshuah 9:6), the minister of finance for King Ferdinand’s Spanish government prior to the expulsion of the Jews at the 9th of Av 5252 in the year 1492 who claimed that the holy one that was covered and hidden was Gabriel, the same angel who revealed himself later to Daniel in the “form of a man.” Yet the angel or holy one to whom Gabriel addressed the question was Michael. He is called ‘one of the foremost heavenly princes’ and was the innermost one who stood closest to the Holy Presence.
In the rabbinic text called Bereishis Rabbah 21:1, the Anonymous One is the “Holy One Blessed is He” who the angelic hosts surround Him on the High and Holy Throne singing, “Holy, Holy, Holy." Yet it was Aquila, who translated the Scripture into Greek, who stated that the innermost one was the One representing the first Adam in the Garden of Eden. The place of this Adam in the hierarchy of the heavens before he sinned was closer to the divine Presence than even the angels. This verse would then be interpreted as such, “Hashem said to ‘Adam’ who had said…how much longer.”
So even within the esteemed rabbinic community, there was an acceptance of diverse opinion when they were studying about the divine and angelic beings in the hierarchy of heaven. The concerted effort of the rabbis was in the ascent of knowing and the joy of understanding even though within this effort of mentally ascending to the throne of God did not always give us precise literal ‘truth’. To them, the profane cannot hold on to the divine.
The Daily Sacrifice, Mute Abomination and the Trampling of the Holy and the Host
Yet Daniel, even as a tzaddik a righteous man, was not privileged to have Michael reveal Himself to Daniel. This question of “How long?” was not a rhetorical question. It was a profound question that even the archangels felt needed to be revealed to the Jewish people, people of Daniel. This was the question.
Daniel 8:13 – “For how long, this vision concerning the daily sacrifice and the mute abomination, permitting the trampling of the holy and the host?”
As we see, there are four parts to this question by the “holy one”: “daily sacrifice”, “mute abomination”, “the holy” and “the host”. The purpose of the question was to seek “the time before the ultimate complete redemption.” (Goldwurm 227) Both rabbinic scholars, the French Rabbi Levi ben Gershom, known as Ralbag (Jewish year 5048 – 5104 or 1288-1344 CE) in his rabbinic commentary on “Daniel” and Rav Joseph ben David , known as Ibn Yachya (Jewish year of 5244-5294 or 1494-1534 CE) in his Daniel commentary in the Tanach Kehillas Moshe, agree with a majority of rabbinic commentators that “the angel wished to know the length of the long and bitter exile, not of the transitory oppression under Antiochus” Epiphanes IV (168-165 BCE). (Goldwurm 227)
The “daily sacrifice” was the time of the temple sacrifice to the Almighty One of Israel that occurred every morning and every evening. This sacrifice was not a ‘sin offering’ sacrifice and was not affected by the sacrifice of the son of God, Yahshua, who gave His life as a “sin offering” for the redemption of all mankind.
The “mute abomination” according to Rashi, Rabbi Shlomo ben Yitzchak (Jewish year 4800-4865 or 1040-1105 CE), the greatest French commentator on the Bible and the Talmud, claims that an idol that is a ‘mute as a rock.’ This rock, statue, icon or effigy by its very presence in the temple would contaminate the holiness of the sanctuary and would actually “replace” the daily sacrifice of the temple.
At the time of Antiochus Epiphanes IV a pig was sacrificed on the altar and the altar was desecrated. At the time of the Roman Emperor Hadrian, a statue to the Roman god Zeus erected on the Temple Mount. Later on the same sacred Temple Mount the Mosque of Omar, erected by Caliph Omar, the successor of Muhammad who captured Jerusalem from the Eastern Roman Empire, was built in the late 600’s. In a technical sense according to Rabbi Goldwurm, the Moslem Mosque “cannot be called an idol, because Islam is a monotheistic religion, nevertheless, …it is sacrilegious for the sacred Temple Mount to be used for alien worship.”
The “holy” is the site of the sacred temple of the Lord. In this text by Daniel, this ‘holy’ is trampled and desecrated in a profane way. This ‘image of trampling’ is better explained in a short story by Rabbi Noviek
Rabbi Nisan Aryeh Noviek – “I will never be able to forget the first time that I peered through a second story widow overlooking the Har HaBayit, the Temple Mount. I saw a most upsetting and terrible sight. Animals and dirty, barefoot Arab children were running about or holy place. I have, from that day, been unable to comfortably view the Temple Mount for fear that I would again witness such disrespect and trampling. When will the Jews assert their authority and put a stop to these abominations? When will they have this option? Essentially, this was also Daniel’s question of Hashem.” (Rabbi Nisan Aryeh Noviek, Fascinating Torah Prophecies Currently Unfolding, Netsach YIsrael Publication, Inc., 274 Crafton Avenue , Staten Island, New York, 10314, 718-494-7620, 1997, page 81)
It was Rebbi Akiba (Akiva) ben Joseph, (50-135 CE), one of Judaism’s greatest scholars, wrote the comforting thought in the Talmud Makos 24b, that after this type of desecration the city and the temple of Jerusalem will be completely rebuilt when it comes under Jewish hands. What must be understood by this thought was that the destruction of the temple by the Romans in 70 CE did not fit the prophetic image of the “mute abomination” or the “transgression of desolation.”
What was the answer that was given to the holy angel for Daniel to hear? A literal translation would read as such,
“UNTIL the EVE of the MORN of 2300 (years from the time that) v’nitzdak kodesh (the sanctuary will be cleansed.”
Let us now begin our study on when this day shall be.
The text of Daniel 8:13 begins with the word, “Until”. This word is notably exclusive, in that it pinpoints an exact moment of time. The word “until” does not include the endpoint of time. If we were to say, “I will be working “until” the Sabbath (Shabbat)”, we are actually saying that we will be doing our ordinary forms of labor up to the moment that the Sabbath begins. It means, “through Friday up to the eve of the Sabbath” or “one day before the Sabbath.” As this verse is a prophetic verse where one day is recognized as one year, we are talking about one day (year) before the completion of the 2300 years or 2299 years from the starting point of the prophecy.
The second word to understand is the word, “Erev” which is translated as “eve.” This is the unit of time right before the event in question. For example, “Erev Shabbat” is the Friday, ‘one (day) before’ the Sabbath day (Shabbat). In the same light, “Erev Sh’mita” is one (year) before the Sabbatical Year.” In this text, “erev 2300 years” is “one (year) before the 2300 years” from the starting point of v’nitzdak kodesh.
now we have the following calculation, one year for “Until” and one
year for “erev” before the 2300 years are complete. Or it could
years less than 2300 years or 2298 years from “v’nitzdak kodesh.” For 2298 years the
Jewish people will be unable to completely govern their holy sites. The text
does not state that the Jewish people will exercise their right or their
national option to govern the site of their holy temple and the sacred tombs
of their ancestors but it does state that they now have the capacity to
govern how these sacred places will be treated with the respect and decorum
that is due them.
The phrase, v’ntizdak kodesh (tsadaq qodesh) has been translated above as “the sanctuary will be cleansed” or that the “holy will be rectified” as a time for the endpoint of the prophecy. The purpose of the prophecy of Daniel 8:13 is to determine how long it would be that the ‘holy’ place of Israel, the site of Hashem’s temple and the ‘host’ of Israel (the Jewish people) would be under the domination and the control of the gentile powers. It also would determine how long it would be that this holy site and God’s people would be ‘trampled’ upon and physical forms of idolatry or acts of ‘abomination’ will be allowed to continue?
Rabbi Noviek asks us to relook at the phrase, v’ntizdak kodesh (tsadaq qodesh), which has been translated as “then shall the sanctuary be cleansed” and consider it not as an ending of the prophecy but the point of beginning the prophecy. So let us begin with his translations:
Daniel 8:14 – “(When it is obvious that) the holy ones are (reaffirmed as) a righteous people, one year before (until) one year before (erev) two thousand three hundred years (2298 years)”
The Exile from the Land of Israel for Seventy Years was Over when the Temple was Built
The Jewish people have suffered two temple destructions and two exiles. They were cast out of the presence of the Holy One as a consequence of their own unrighteousness and their own acts of abomination to the Land of Israel and the Temple (House) of the Lord. Were they not sent into seventy years in exile because they violated the sanctity of the Shabbat rest (Week of Years) for the land of Israel that was to “rest” every seven years?
Jeremiah 25:11-12 – “And this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon seventy years. Then it will come to pass, when seventy years are completed, that I will punish the king of Babylon and that nation, the land of the Chaldeas, fro their iniquity, says the Lord; and I will make it a perpetual desolation.
Jeremiah 29:10,12-13 – “For thus says the Lord: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. …Then you will call upon Me and go and pray to Me, and I will listen to you. And you will seek Me and find Me, when you search for Me with all you heart.
2 Chronicles 36:21 - “Then they burned the house of God, broke down the wall of Jerusalem, burned all its palaces with fire, and destroyed all its precious possession. And those who escaped from the sword he carried away to Babylon, where they became servants to him and his sons until the rule of the kingdom of Persia, to fulfill the world of the Lord by the mouth of Jeremiah, until the land had enjoyed her Sabbaths. As long as she lay desolate she kept Sabbath, to fulfill seventy years. (Jewish Years of 3340 – 3410 (420 – 350 BCE) or the Christian conventional calendar years of 586 – 516 BCE )
For seventy “Shabbat rests” for the Land of Israel or 70 “weeks of years’ (490 years), the Jewish people had not followed the commands of the Lord to allow the land to “rest”. Every seventh year the Land of Israel was to have its “rest” period like man was given a day of rest every seven days. The land was to remain without cultivation. What fruit or produce that was grown must come up naturally as planted and grown only by the hand of their Lord. We must understand one thing; the God of Israel is precise. Because the Jewish people refused to follow this command of the Lord, the God of Israel drove them out of the Land of Israel for seventy years, one year for every year that land did not get her divine rest.
In both the destruction of the temple of Solomon by King Nebuchadnezzar of Babylon and the destruction of Herod’s Temple by the Roman general Titus, the ‘holy people’ were put on notice that they were not holy and that their abominable acts of desecration against the temple of the Lord, to each other and to the land of Israel were the cause of these catastrophic events to all the Jewish people. The question, when would the Jewish people be forgiven?
It was in the days of Cyrus, Darius and Artaxerses that the decree went out to restore and rebuild Jerusalem. This was a sign to the Jewish people that they were forgiven in the eyes of Hashem, their God. They would be vindicated by Hashem and would be reaffirmed by Hashem that He was their God. They were again to be His people.
The Galus (exile) of the Jewish people in the days of Daniel in Babylon and Persia was over when the temple of Zerubabbel was built. It was dedicated in 350 BCE according to the rabbinic calendar from the creation of Adam.
Rabbi Nisan Aryeh Noviek – “The Jews are reaffirmed as a holy people at the very moment when they returned to the Land and rebuilt the Temple. This is how we know when the holy ones are reaffirmed by Hashem” (Noviek 82).
The exile (galus) of the Jews from Babylon ended when the Second Temple was rebuilt in 350 BCE as dated by the rabbinic calendar. The Jewish people once again were reaffirmed that they were the chosen ones of Israel and the “apple of God’s eye.” So the starting point of the prophecy of the 2300 years begins in 350 BCE or the Jewish year 3410 since the creation of Adam.
Since we know the starting date of the prophecy of Daniel 8:13 and the number of years that it would take before the prophecy would be fulfilled for the Jewish people, we can now calculate the final date of the 2300 day prophecy.
Jewish Year of:
3410 (350 CE) as the year that the Jewish people returned to the Land of Israel and built and dedicated the House to Hashem their God. This is the starting point for the v’ntizdak kodesh (tsadaq qodesh)
+2298 years in which the Jewish people were under Gentile domination and powerless to control the desecration of their holy sites.
5708 (1947/48 CE as the year that the Jewish people were reaffirmed as a holy people. They now they have the ability to take possession of their own land and the ability to halt disrespect to their holy sites and the site where the House of their God should reside.
The State of Israel was born on May 15, 1947. She was not born of righteous people but if the Jewish people chose to follow the path of righteousness that option was now fully within their hands. The Arab nations nor any other gentile power, no longer had control over their holy sites or their relationship with their God. The Jewish people had at that moment of time the right and privilege given to them by the God of Israel to take possession of their land. Every year that they choose not to affirm the command of the Lord, the violence will get worse and the nations of the earth will continue to press and crowd around them. The actions of the government of the State of Israel and the affirmation of the citizens of that nation will spell out their own destiny.
The Day the Jewish People gained International Recognition
Yet the understanding of the prophecy is not complete. There is a part of the prophecy that is called the “boker” part of the day. It states, “until the eve of the morning of 2300 years.” The “boker” part of the morning is the early part of the morning. According to the halachic opinion, it is the very first quarter of the day. (Talmud B’rachos 9b) The “boker” part of the year is the first three months of the Jewish year: Tishrei, Cheshvari and Kislev which is equivalent to our October, November and December. This is understood because the Tishrei is the first month of the Jewish year which begins at Rosh HaShanah.
So in this Jewish prophecy that was given to Daniel for the Jewish people just prior to their return to the Land of Israel, it was prophesied to them the year and the quarter of the year that they as a people would have international legal authority to take possession of their country and their holy sites. This prophecy would also tell the Jewish people the year and the quarter of the year that would begin the process of redeeming them spiritually to the status of the holy people that truly would represent their Holy God.
On November 29, 1947, for the first and only time in the history of the United Nations, a unanimous vote was cast in favor of the Jewish people. Before that date they were pariahs (outcasts) in the eyes of the nations of the earth. After that date they have been treated even worse, as oppressors, by a majority of the voting members in the United Nations.
On the date of 16 Kislev 5708, November 29, 1947, in the “morning” of the year (October to December), the United Nations voted unanimously that the Nation of Israel would be created. They were not forced to have a nation. They were not even given a nation on a ‘silver platter’ or given United Nations military or political support to establish their nation. The Jewish people had to fight and drive out the British. They had to fight and destroy a military force of a coalition of five Arab national states that were financed through the Muslim Brotherhood by the British Intelligence Services before they could establish their nation in the Land of Israel.
Have the Jewish people asserted their rights to exercise control over their holy sites? No! The Jewish people could have taken full control of the Land of Israel in 1948 if they had rejected the United Nations cease-fire proposal initiated by the pleading of the Arabs and advised by Menachem Begin and other leaders in 1948. They chose a cease fire instead of taking possession of all the land that was given to them first by the League of Nations and then by the United Nations on November 29, 1947. Thousands of Jewish lives and billions of dollars later, the Nation of Israel is now under the control by the globalists of the Golden Internationale, the Council of Foreign Relations (CFR). It is the CFR who controls the Israeli industry, the Israeli media, and the Israeli government, the Israeli Supreme Court, the Israeli National Bank and the Israeli Defense Force (IDF).
Yet for some strange reason, the “spiritual eyes” of the Jewish people have not opened to their God given right and destiny.
Romans 11:7-8 - “What then? What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened, as it is written: ‘God gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day.”
The Jewish people are now free to control their own national destiny as given by Hashem, the God of Israel. They now have the privilege to open up their hearts to Hashem and recognize that their God has affirmed them as a holy people. He will allow them to take control of their holy places.
The prayer for all Christians, “Lord, how long will it be before you take the scales off their eyes so that they can see?”
Go to Part One - Daniel, the Palace at Shushan and the Tomb of Daniel
Part Three - The Rabbinic Interpretation of the 2300 Day Prophecy
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