Dan 8:12 | KD | STEP | The actions of the little horn are definitively comprehended in this verse, as may be seen from this, that in the first hemistich צבא and תּמיד are mentioned together. But this hemistich has been very variously interpreted. We must altogether reject the interpretation of the Vulgate, ” Robur autem datum est contra juge sacrificium propter peccata,” which is reproduced in Luther’s translation, “ There was given to him such strength against the daily sacrifice on account of sin;” or Calvin’s, ” Et tempus datum est super jugi sacrificio in scelere,” whereby, after Raschi’s example, צבא is interpreted of the statio militaris , and thence the interpretation tempus or intervallum is derived. For צבא means neither robur , nor tempus , nor statio militaris , but only military service , and perhaps military forces . Add to this that צבא both in , means host . If we maintain this, with the majority of interpreters, only two explanations are admissible, according as we understand צבא of the host of heaven, i.e., of Israel, or of some other host. The latter interpretation is apparently supported partly by the absence of the article in צבא, and partly by the construction of the word as fem. (תּנּתן). Accordingly, Hitzig says that a Hebrew reader could not understand the words otherwise than as meaning, “ and a warlike expedition was made or conducted against the daily sacrifice with wickedness” (i.e., the impure service of idols); while others translate, “and a host placed against he daily sacrifice on account of sin” (Syr., Grot., Harenb., J. D. Michaelis); or, “a host is given against the daily sacrifice in wickedness” (Wieseler); or, “given against that which was continual with the service of idols,” i.e., so that, in the place of the “continual,” wickedness, the worship of idols, is appointed (Hofmann); or, “the power of an army is given to it (the horn) against the daily sacrifice through wickedness,” i.e., by the evil higher demons (Ebrard). But the latter interpretation is to be rejected on account of the arbitrary insertion of לו ( to it ); and against all the others it is to be remarked, that there is no proof either from , or from or , that נתן means to lead out, to bring forward, to give contrary to or against.

‏ Daniel 8:12

The actions of the little horn are definitively comprehended in this verse, as may be seen from this, that in the first hemistich צבא and תּמיד are mentioned together. But this hemistich has been very variously interpreted. We must altogether reject the interpretation of the Vulgate, ”Robur autem datum est contra juge sacrificium propter peccata,” which is reproduced in Luther’s translation, “There was given to him such strength against the daily sacrifice on account of sin;” or Calvin’s, ”Et tempus datum est super jugi sacrificio in scelere,” whereby, after Raschi’s example, צבא is interpreted of the statio militaris, and thence the interpretation tempus or intervallum is derived. For צבא means neither robur, nor tempus, nor statio militaris, but only military service, and perhaps military forces. Add to this that צבא both in Dan 8:10, Dan 8:13 means host. If we maintain this, with the majority of interpreters, only two explanations are admissible, according as we understand צבא of the host of heaven, i.e., of Israel, or of some other host. The latter interpretation is apparently supported partly by the absence of the article in צבא, and partly by the construction of the word as fem. (תּנּתן). Accordingly, Hitzig says that a Hebrew reader could not understand the words otherwise than as meaning, “and a warlike expedition was made or conducted against the daily sacrifice with wickedness” (i.e., the impure service of idols); while others translate, “and a host placed against he daily sacrifice on account of sin” (Syr., Grot., Harenb., J. D. Michaelis); or, “a host is given against the daily sacrifice in wickedness” (Wieseler); or, “given against that which was continual with the service of idols,” i.e., so that, in the place of the “continual,” wickedness, the worship of idols, is appointed (Hofmann); or, “the power of an army is given to it (the horn) against the daily sacrifice through wickedness,” i.e., by the evil higher demons (Ebrard). But the latter interpretation is to be rejected on account of the arbitrary insertion of לו (to it); and against all the others it is to be remarked, that there is no proof either from Dan 8:13, or from Eze 32:23 or Eze 26:8, that נתן means to lead out, to bring forward, to give contrary to or against.