Not all the information in one scene is found in the others, but much of it is. The duplication helps establish our interpretation.
|9a Horn arose from [western] wind; exceedingly great||23 King [arises] in latter phase of fallen Greece; when transgression full||21a Vile person rises.||1,2a Beast like those of Dan. 7 arises from sea (nations where dragon had been.)||Papal Rome rises from the area of pagan Rome which has shown its dragon-like character|
|10a Grew up to host of heaven||25b He lifts himself up||21b Takes kingdom by intrigue||2b Beast gets power from dragon||Assumes divine power over the people. Not strictly political|
|-||25 By peace (at ease) destroy many||21c Comes peaceably||-||It promises salvation through church ritual providing false assurance. See 1co1012.|
|10b Horn casts down some of host and of stars; tramples them||24 He destroys the mighty [nations] and the holy people||-||5 Authority to act 42 mo.||Some faithful ones persecuted; some kingdoms destroyed|
|11a Exalted himself to prince of host||25d He rises against prince of princes||22b Prince of covenant challenged by horn power||6 Blasphemy against God||Assumes position of Christ|
|11b The continuation ["daily"] exalted||25a Deceit made to prosper by cunning in his hand||21d Obtain the kingdom by intrigue||4 Dragon worshipped because he supports beast||Pagan practices christianized|
|11c Place [foundation]
of his [daily's] sanctuary (miqdash) cast down
Miqdash generally refers to pagan sanctuaries.
|-||31 Forces pollute sanctuary (miqdash) & remove the continuation||-||The pagan nations became “Christian” by force. Their pagan worship was officially replaced by the same rituals and symbols renamed by the church. See Dan. 12:11.|
|12a Host (army) given over with the continuation in transgression||24 power, but not by his own power||22a Arms of flood subjects people||5,7 Beast given authority to act - to make war||Papacy acts indirectly, influencing nations to enforce the continuation.|
|12c He cast truth to the ground; he acted and prospered||24c He shall destroy fearfully and prosper and thrive||-||-||Truth [and freedom] were assumed subject to human decision. Persecution|
|-||25d Broken without human power.||45 Come to his end with no one to help.||10 One who kills by sword is so killed.||God himself ends the false religious powers re1920.|
In the Encyclopedia Britianica, 1911, pp. 524-526
The Crusades may be
regarded partly as the decumanus fluctus in the surge of religious
revival, which had begun in western Europe during the 10th and had mounted
high during the 11th century*. . . . Considered as holy wars the Crusades
must be interpreted by the ideas of an age which was dominated by the spirit
of otherworldliness, and accordingly ruled by the clerical power which
represented the other world. They are a novum salutis genus a
new path to Heaven, to tread which counted "for full and complete satisfaction"
onni poenitentia and gave "forgiveness of sins."
. . .; they are, again, the "foreign policy" of the papacy, directing its
faithful subjects to the great war of Christianity against the infidel.
As such a novum salutis genus, the Crusades connect themselves with
the history of the penitentiary system; as the foreign policy of the church
they belong to that clerical purification and direction of feudal society
and its instincts, which appears in the institution of "God's Truce" and
in chivalry itself. The penitentiary system, according to which the priest
enforced a code of moral law in the confessional by the sanction of penance
penance which must be performed as a condition of admission to the sacrament
of the Eucharist had been formerly times a great instrument in the civilization
of the raw Germanic races. Penance might consist in fasting; it might consist
in flagellation [whipping]; it might consist in pilgrimage. The penitentiary
pilgrimage, which seems to have been practised as early as A.D. 700, was
twice blessed; not only was it an act of atonement in itself, like
fasting and flagellation; it also gained for the pilgrim the merit of having
stood on holy ground. [Pilgrimages became increasingly frequent.] . . .