| The
pivotal question, upon which depends the identification of the “daily”
(hattamid), is directly related to the antecedent of mimmennu
(from him) in Dn. 8:11: “Even unto to the Prince of the host he exalted
himself, and from him the daily was lifted up...”. Is the daily
lifted up from: 1) the Prince of the host or 2) the one exalting himself?
Alternatively does “from him” refer to the Prince of the host or the
one exalting himself? Sufficient exegetical evidence has already been
presented strongly suggesting that the antecedent of mimmennu is
the “one exalting himself” or Rome in its pagan phase. However,
overwhelming support for this conclusion derives from Daniel’s use of
cultic language and symbols taken from the “typical” sanctuary service
recorded in Leviticus and Numbers. It is immediately evident, as
previously demonstrated, that the ram, goat, and horn in Daniel 8 are all
counterfeit cultic symbols which strongly suggests the further use of
counterfeit cultic symbols and language in this chapter of Daniel. One
specific phrase in Dn. 8:11 has unusual significance: “from him was
lifted up the daily.” This phrase consists of three Hebrew words which
are used repeatedly in the worship setting of Leviticus and Numbers. The
three root words include min or mimmennu (from, or from him), rum
(lift up) hattamid (the daily). More specifically the phrase “he
shall lift up (rum: root) from it (mimmennu)”
is utilized a total of five times in Leviticus: four times in the active
voice (2:9; 4:8; 4:19; 6:15) and once in the passive voice in 4:10 (it is
lifted up from the ox of the sacrifice). In three occurrences the cultic
priest lifts up from the cultic beast sacrifice (ram, goat, bull, lamb)
the fat which is then burned as incense. For example, in Lev. 4:19, “and
he shall lift up (rum) all its fat from it (mimmennu) and
shall burn it as incense on the altar. In the other two occurrences (Lev.
2:9 & 6:15) the cultic priest lifts up from the cultic food offering a
portion of the flour (a memorial offering) which is then burned as incense
on the altar. For example in Lev. 6:15, “he (priest) shall lift up from
it his handful of the flour of the food offering and of its oil and all
the frankincense which (is) on the food offering and shall burn it as
incense on the altar, a sweet fragrance, as a memorial offering to
Jehovah.” In all five cases where this cultic linguistic phrase,
employing mimmennu and rum, is used the item which is lifted
up from cultic offering is always burned as incense (qamar) as a
sweet aroma to Jehovah.74
The cultic language and activity in the five passages in Leviticus are
contrasted with the cultic language in Dn.8:11 in the following two tables
respectively.
| Cultic
Language Parallels in Leviticus and Daniel |
| Lv.4:8 |
Lv.4:10 |
Lv.4:19 |
Lv.2:9 |
Lv.6:15 |
Dn.8:11 |
| rum |
rum |
rum |
rum |
rum |
rum |
| mimmennu |
min |
mimmennu |
min |
mimmennu |
mimmennu |
| heleb |
heleb |
heleb |
‘azkarah |
solet |
hattamid |
| Cultic
Activity Parallels in Leviticus and Daniel |
| Lv.4:8 |
Lv.4:10 |
Lv.4:19 |
Lv.2:9 |
Lv.6:15 |
Dn.8:11 |
Hi Priest
lifts up |
Hi Priest
lifts up |
Hi Priest
lifts up |
Hi Priest
lifts up |
Hi Priest
lifts up |
Hi Priest
lifts up |
from
cultic
beast |
from ox |
from
cultic
beast |
from food
offering |
from food
offering |
from
cultic
beast |
| the fat |
the fat |
the fat |
memorial
offering |
flour |
“the
daily” |
The striking parallels of the
language and activity in Leviticus with Daniel 8:11 are unmistakable. The
genuine priest is replaced by a counterfeit priest (papal Rome); the
genuine cultic beast sacrifice is replaced by a counterfeit beast
sacrifice (pagan Rome); and the genuine portion of the offering (fat or
flour) is replaced by the counterfeit hattamid (the daily).
The pivotal question, “what is
the antecedent of mimmennu?” or alternatively, “is the daily
lifted up from the Prince of the host or the one exalting himself?” is
unequivocally answered by the cultic language parallels with Leviticus.
Just as the “fat” is lifted from the cultic beast sacrifice so the hattamid
must be lifted from the counterfeit cultic beast sacrifice. (The nature of
hattamid will be clarified in the next section.) The term, Prince
of the host, conveys not the slightest hint of cultic significance.
Although sar (prince, ruler, commander) inherently possesses no
cultic or cultic sacrificial significance, it may be used in conjunction
with cultic terms such as rulers of the sanctuary (Is. 43:28) just as it
is used in conjunction with other categories such as rulers of the
soldiers, rulers of the cupbearers, rulers of a prison or rulers of the
host.75 Moreover, sar
possesses not a trace of counterfeit cultic significance in Daniel 8 which
would be demanded by the cultic-counterfeit cultic parallels of Leviticus
and Daniel 8 respectively. Nowhere in the cultic language of the sanctuary
service in Exodus, Leviticus or Numbers does a princely ruler play a
cultic role.
On the other hand, the “one
exalting himself” or the horn from littleness exhibits clear cultic
significance. Indeed, the horn from littleness derives from the four winds
of heaven to which the four horns of the goat grew great from the broken
horn of the goat (Dn. 8:8-9). By implication the horn from littleness is
directly associated with the counterfeit cultic goat symbol or cultic
beast sacrifice. The horn from littleness thus symbolizes a new cultic
beast power derived indirectly from the cultic goat (beast) power by way
of the four winds of heaven. This new cultic beast power or sacrificial
beast, the horn from littleness, is analogous and parallel to the cultic
sacrificial beast in Lev. 4:8, 10 & 19 from which the priest lifts up
the fat. Hence, the antecedent of mimmennu (“from him”) in Dn.
8:11 is the cultic beast power/sacrifice symbolized by the horn from
littleness or Rome in its pagan phase; and from him the “daily” is
lifted up.76 Pagan Rome
represents a counterfeit cultic sacrifice since it yields to (is
sacrificed) and is replaced by papal Rome. This conclusion reinforces the
view that the dragon who represents pagan Rome in Rev. 13:2 gives the
beast (papal Rome) his throne, power, and great authority.77
The counterfeit cultic language
and activity of Dn. 8:11 which is parallel to the genuine cultic activity
of Leviticus provides conclusive and decisive evidence that the hattamid
is lifted up not from the Prince of the host but from the cultic beast
power/sacrifice symbolized by the horn from littleness or Rome in its
pagan phase. The cultic language parallels of Leviticus with Daniel 8
demand that “the daily” be lifted up from the cultic beast symbol in
Dn. 8:11. The counterfeit cultic language confirms the pagan/papal
identification by gender distinction in Section 5.0.
7.1
The Identification of Hattamid |