Transgression, abominations, and related destruction in Dan 8 and 9

Abstract

The aim of this study was to understand the themes of the transgression and abomination as related to destruction in Dan 8 and 9. This objective raised the following questions: Do the phrases “the transgression of desolation” (Dan 8:13) and the “abomination of desolation” (Dan 9:27) point to the same events or have the same referents? What is the meaning of these phrases. The study began with an overview of the history of the interpretation of the phrases. An assessment of the views expressed in this survey has revealed that scholars have interpreted the cryptic phrases □pfci UCBH in Dan 8:13 and Dlpiln in Dan 9:27 in various ways. Josephus, the LXX translation, and the book of the Maccabees agree when they all suggest that the Jewish cult was disrupted when Antiochus IV placed a structure on the altar of sacrifice. In the NT where the Greek equivalent (rd pSfAuyparfjc cpTmwoewc, Matt 24:15; Mark 13:14; cf., Luke 21:20) appears, the relation has been seen as the destruction of Jerusalem by the Romans, as well as pointing to the eschatological abomination. Later, scholars advocate that it was a pagan altar, others suggest that it was some kind of sacred stones on the altar as in the Syrian cult. Other scholars have posited some minor views such as the Antichrist by Hippolytus, the statute of Caligula, and the standard of Tiberius. Jerome, in his Commentary, says that the “image of Jupiter Olympius in the temple at Jerusalem” was set up by Antiochus. From this, commentators have deduced that the abomination was a statue. Modem critics usually believe that the only adequate explanation concerning the enigmatic phrases “the transgression of desolation” in Dan 8:13 and “destroying abominations” in Dan 9:27 is the one offered by Nestle that the “abomination of desolation” is the heathen altar built in the temple by Antiochus Epiphanes with (probably) a statue of Zeus Olympics DOW bya. Based on the semantic analysis, which gives the possibility of a destructive meaning for the term DOW, the study reveals that according to the author’s usage and the destructive context found in Dan 8:23-25, DOW yWBH “the transgression which is destroying” has destructive significance. This phrase refers not to the activities ofthe little horn, but to God’s impious people whose sins in the context of Dan 8:12-13 led to the success of the little horn’s activities. It describes the state of rebellion of God’s people during the time of Daniel. The study considers Dan 8 and 9 as complementary visions. Because Daniel 9:24-27 belongs to the unexplained part of Dan 8, the study posits that DOW yw’BH, “The transgression which is destroying” (Dan 8:13) escalated up to such extent that the Jews were considered abhorrent in God’s sight, thus deserved punishment through God’s retributive justice. Therefore, there is an element of causation in the whole construction DpttiD D'S’lptf «]23 “and because of extreme abominations, the destroyer will be” (Dan 9:27). The Jews under the imperial Rome would deserve punishment because they would have reached the extreme in their transgression. The sense of DDC1D D'SIptf in Dan 9:27 is that loathsome behavior encompassing idolatrous practices would bring destruction upon God’s people and Jerusalem. In that sense ^23 “upon the wing” (Dan 9:24) is not understood to refer to the horrible atrocities committed against the Jewish nation by the destroyer; instead, it points to the “extreme” of the idolatrous and sinful way of life ofGod’s people. By looking at the passages in Daniel dealing with the same theme which use other related terms (9:27; 11:31; 12:11) we realize that the phrase in Dan 8 is not the functional equivalent of the related phrase in 9:27; 11:31; 12:11. Daniel has thematically and chronologically related PCJpD (Dan 8:12), DOii? PClSri (Dan 8:13) and D’PCfeH (Dan 8:23), to VC?SH (Dan 9:24) and DDC1D O'XIptf (9:24,27). Daniel 8 with its 2,300 evenings and mornings concerns the persons that have led to the “abomination” motif and its consequences, the “destroying.” Daniel 8 takes us from the Persian period in 457 B.C. through the Christian Age, continuing down to modem times (times ofthe end, cf., Dan 8:17). Therefore, Dan 8 may provide the core for understanding Dan 9:27, and both may refer to God’s people. The former appears to present them with the possibility of forgiveness and atonement for their rebellion whereas with Dan 9:27, if not restrained, God would not atone for their sins.