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and referred the words of Daniel of the βδέλυγμα τῆς ἐρημώσεως to the παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
On these grounds we must affirm that the reference of the words under consideration to the desecration of the temple before the destruction of Jerusalem by the Romans is untenable.
But also the reference of these words, as maintained by other interpreters, to the desecration of the temple by the βδέλυγμα ἐρημώσεως (1 Macc. 1:54), built on the altar of burnt-offering by Antiochus Epiphanes, is disproved on the verbal ground that כּנף cannot designate the surface of the altar. In favour of this view the משׁמם השּׁקּוּץ, Dan 11:31 (the abomination that maketh desolate), is principally relied on, in order to establish the connection of משׁמם with שׁקּוּצים; but that passage is of a different character, and the difference of number between them opposes the connecting together of these two words. The singular משׁמם cannot be connected as an adjective with שׁקּוּצים. But the uniting of משׁמם with the noun כּנף gives no meaning, and besides has the parallels Dan 11:31 and Dan 12:11 against it. In this passage before us משׁמם can only be the subject; and the clause is neither to be connected with the preceding nor with the following, but is to be interpreted as containing an independent statement. Since in the preceding context mention is made of a Nagid who shall make desolate the city and the sanctuary, and shall take away the bloody and the unbloody sacrifice, it is natural to regard the משׁמם, desolater, as the Nagid, and to identify the two. The circumstance that it does not refer to it by the article (המּשׁמם) is no valid objection, because the article is in no way necessary, as משׁמם is a participle, and can be rendered as such: “on the wings of abomination he comes desolating.” כּנף על can, without ingenuity, be rendered in no other way than on wings. שׁקּוּצים signifies not acts of abomination, but objects of abomination, things causing abomination, and is constantly used of the heathen gods, idol-images, sacrifices to the gods, and other heathen abominations. The connection of שׁקּוּצים permits us, however, with Reichel, Ebrard, Kliefoth, and Kranichfeld, to think on nothing else than that wings (כּנף) are attributed to the שׁקּוּצים. The sing. כּנף does not oppose this, since it is often used collectively in a peculiar and figurative meaning; cf. e.g., כּנף בּעל, Pro 1:17, with כּנפים בּעל, Ecc 10:20, the winged, the bird; and הארץ dna ;drib  כּנף (from the uttermost part of the earth), Isa 24:16, is not different from הארץ כּנפות, Job 37:3; Job 38:13, just as אברה, wing, plumage, Psa 91:4; Deu 32:11, is found for אברות (wings), Psa 68:14.