| It
has already demonstrated the thematic parallelism of gender in verses 9-12
exhibiting the pattern A:B::A’:B’ which represents the identification
of pagan Rome (verses 9 & 11) and papal Rome (verses 10 & 12). The
focus of the subjective action in verse 12 resides with the feminine phase
of the horn from littleness. As Shea points out correctly, the verb “was
given” is in the third person, singular and feminine form and therefore
its subject must be feminine.60
It cannot be the “host” (masculine) and agree with the verb in gender.
Thus, the sentence structure indicates that the feminine phase of the horn
was given a host: “it (feminine) was given a host against the daily by
transgression.” Shea proceeds to argue convincingly in concert with
Hasel61 that the host in
verse 12 should not be linked with “host of heaven” in verse 10 which
other scholars, in contrast, have attempted to do.62
The premise that the “daily”
represents Christ’s high priestly ministry leads naturally to the
conclusion that the “host” in verse 12 must be a spiritual army or
clerical priesthood opposing the priesthood of Christ acting in or with
transgression (bepasa`). This is a position of both Shea63
and Hasel.64 An
alternative view put forth by Hasel is that the preposition “be” in bepasha`
expresses cause (causing transgression). With this understanding Hasel
concludes that “the transgression that is caused may be the leading of
human beings to trust in the substitute service(s) of the horn’s
counterfeit continuous ministry.”65
However, if the preposition, in fact, expresses cause, the most natural
interpretation would be that “the act of giving” causes transgression
or was done in rebellion against God. Hasel’s view requires the exegete
to indulge in eisegesis by reading into the text words and meaning not
present (“It was given a host against the daily causing transgression of
the saints”).
Furthermore, it will be
demonstrated in a later section on Cultic Terminology in Daniel 8 that the
context of verses 1-14 is one of a counterfeit cultic setting, not a
genuine cultic setting. Thus, the transgression in 8:12 transpires in a
counterfeit setting: the horn was given (it was given = feminine; papal
Rome); a host (pagan army); by transgression (unrepentant rebellion of
pagan/papal forces).
All exegetical arguments stand or
fall based on the interpretation of the “daily” which in turn depends
on the correct identification of the antecedent of “from him” (mimmennu),
the pivotal point of prophecy in verse 11. It was demonstrated previously
that the linguistic and contextual evidence strongly favors the
identification of the “one exalting himself” in verse 11 with the
antecedent of mimmennu.
With the correct understanding of
the daily (hattamid) representing the self-exalting character of
all pagan nations including Rome which was lifted up by papal Rome, it
becomes clear that there is a contest or struggle not only between the
horn (both phases) and the Prince of the host, but also between the two
phases of Rome. For example, not only was the daily lifted up by papal
Rome from pagan Rome, but the place of his sanctuary was cast down by
papal Rome in vs. 11. The struggle continues in a pitched battle in verse
12 where an army is given to the papal Rome against the “continual”
self-exalting behavior manifested by pagan forces toward God. This battle
matured during the period of AD 496 to 508 when the first of the ten
horns, the Franks led by Clovis following his conversion, became the “Eldest
Son of the Church” and used the sword to expand the power of the papacy.
This culminated in AD 508 with subjection of the Arborici, the Roman
garrisons in the West, Brittany, the Bergundians, and Visigoths.66
The Arian Visigoths represented the epitome of self-exalting behavior
against God in the view of the Roman church.
It is maintained that the host
was an historical army, led by Clovis, resulting from a collaboration or
union of church (papal Rome) and the state (Clovis & the Franks). This
“host” or unholy union represented a counterfeit army in contrast to
the genuine host of heaven (verses 10 & 13), the saints of the Most
High.
5.3.2
The Transgression |