Daniel 9:27
Verse
Context
Gabriel’s Prophecy of the Seventy Weeks
26Then after the sixty-two weeks the Messiah will be cut off and will have nothing. Then the people of the prince who is to come will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed. 27And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him. ”
Sermons
David Guzik
Bob Faulkner
Shane Idleman
John F. WalvoordJohn F. Walvoord
Denis LyleSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And for the overspreading of abominations he shall make it desolate - This clause is remarkably obscure. כנף שקוצים משמם kenaph shikkutsim meshomem, "And upon the wing of abominations causing amazement." This is a literal translation of the place; but still there is no determinate sense. A Hebrews MS., written in the thirteenth century, has preserved a very remarkable reading here, which frees the place from all embarrassment. Instead of the above reading, this valuable MS. has ובהיכל יהיה שיקוץ ubeheychal yihyey shikkuts; that is, "And in the temple (of the Lord) there shall be abomination." This makes the passage plain, and is strictly conformable to the facts themselves, for the temple was profaned; and it agrees with the prediction of our Lord, who said that the abomination that maketh desolate should stand in the holy place, Mat 24:15, and quotes the words as spoken δια Δανιηλ του φροφητου, by Daniel the prophet. That the above reading gives the true sense, there can be little doubt, because it is countenanced by the most eminent ancient versions. The Vulgate reads, Et erit in templo abominatio, "And in the temple there shall be abomination." The Septuagint, Και επι το ἱερον βδελυγμα των ερημωσεων, "And upon the temple there shall be the abomination of desolation." The Arabic, "And upon the sanctuary there shall be the abomination of ruin." The above reading is celebrated by J. D. Michaelis, Epist. De Ebdom. Dan., p. 120: Vix insignius exemplum reperiri posse autumem, ostensuro in codicibus Hebraeis latere lectiones dignissimas quae eruantur, etc. "A more illustrious example can, I think, hardly be found, to show that various readings lie hid in Hebrew MSS., which are most worthy of being exhibited." Vid. Bib. Hebrews Kennicott, Dis. Gen. I have only to add that this mode of reckoning years and periods by weeks is not solely Jewish. Macrobius, in his book on Scipio's dream, has these remarkable words: Sed a sexta usque ad septimam septimanam fit quidem diminutio, sed occulta, et quae detrimentum suum aperta defectione non prodat: ideo nonnullarum rerumpublicarum hic mos est, ut post sextam ad militiam nemo cogatur; Somn. Scip., lib. 1 c. vi., in fine. "From the sixth to the seventh week, there is a diminution of strength; but it is hidden, and does not manifest itself by any outward defect. Hence it was the custom in some republics not to oblige a man to go to the wars after the sixth week, i.e., after forty-two years of age." Various Readings of Dan 9:24-27 Having now gone through the whole of this important prophecy, and given that interpretation which the original seemed best to warrant, I shall next proceed to notice the principal various readings found in the Collections of Kennicott and De Rossi, with those from my own MSS., which the reader may collate with the words of the common printed text. Dan 9:24 שבעים שבעים נחתך על עמך ועל עיר קדשך לכלא הפשע ולחתם חטאות ולכפר עו ולהביא צדק עלמים ובצלחתם חזו ונביא ולמשח קדש קדשים׃ Dan 9:25 ותדע ותשכל מן מצא דבר להשיב ולבנות ירושלם עד משיח נגיד שבעים שבעה ושבעים ששים ושנים תשוב ונבנתה רחוב וחרוץ ובצוק העתים׃ Dan 9:26 ואחרי השבעים ששים ושנים יכרת משיח ואין לו והעיר והקדש ישחית עם נגיד הבא וקצו בשטף ועד קץ מלחמה נחרצת שממות׃ Dan 9:27 והגביר ברית לרבים שבוע אחד וחצי השבוע ישבית זבח ומנחה ועל כנף שקוצים משמם ועד כלה ונחרצה תתך על שומם׃ Houbigant's Translation of Dan 9:24-27 Of the whole passage Houbigant gives the following translation: - Dan 9:24 Seventy weeks are determined upon thy people, and the city of thy sanctuary: That sin may be restrained, and transgressions have an end; That iniquity may be expiated, and an everlasting righteousness brought in; That visions and prophecies may be sealed up, and the Holy of holies anointed. Dan 9:25 Know therefore and understand: - From the edict which shall be promulgated, to return and rebuild Jerusalem, there shall be seven weeks. Then it shall be fully rebuilt, with anxiety, in difficult times. Thence, to the Prince Messiah, there shall be sixty-two weeks. Dan 9:26 And after sixty-two weeks the Messiah shall be slain, and have no justice. Afterwards he shall waste the city and the sanctuary, by the prince that is to come. And his end shall be in straits; and to the end of the war desolation is appointed. Dan 9:27 And for one week he shall confirm a covenant with many; And in the middle of the week he shall abrogate sacrifice and offering; And in the temple there shall be the abomination of desolation, Until the ruin which is decreed rush on after the desolation. In this translation there are some peculiarities. Instead of "the street shall be built again, and the wall," Dan 9:26, he translates רחוב וחרוץ (with the prefix ב beth instead of ו vau in the latter word), "it shall be fully (the city and all its walls) rebuilt with anxiety." Instead of ואי לו "but not for himself," he translates, "Nor shall justice be done him;" supposing that די "justice" was originally in the verse. Instead of "the people of the prince," Dan 9:26, he translates "by the prince," using עם im as a preposition, instead of עם am, "the people." Instead of "and for the overspreading," he translates ועל כנף "in the temple;" following the Septuagint, και επι το ἱερον. This rendering is at least as good as ours: but see the marginal readings here, and the preceding notes. Houbigant contends also that the arrangement of the several members in these passages is confused. He proposes one alteration, which is important, viz., From the promulgation of the decree to rebuild Jerusalem shall be seven weeks; and unto Messiah the prince, sixty-two weeks. All these alterations he vindicates in his notes at the end of this chapter. In the text I have inserted Houbigant's dots, or marks of distinction between the different members of the verses. Various Readings Dan 9:24 שבוים שבעים weeks written full, so to prevent mistakes, in thirteen of Kennicott's, four of De Rossi's, and one ancient of my own. שבעים Seventy-one of Kennicott's, and one of De Rossi's, have שבועים "weeks, weeks, weeks;" that is, "many weeks:" but this is a mere mistake. לכלא "to restrain." לכלח "to consume," is the reading of twenty-nine of Kennicott's, thirteen of De Rossi's, and one ancient of my own. ולחתם "and to seal up." Forty-three of Kennicott's, twelve of De Rossi's, and one of my own, have ולחתם "to make an end." One reads ולחתום, more full. חטאות "sins." חטאת "sin," in the singular, is the reading of twenty-six of De Rossi's; and so, in the second instance where this word occurs, two of my MSS. עלמים "everlasting." Two of my oldest MSS read שלמים, and so in the next instance. ונביא "and the prophet." The conjunction is omitted by two of Kennicott's. ותשכל "and understand." One of my MSS. has ותשכיל. Dan 9:25 מן מוצא "from the publication." One MS. of De Rossi's omits the מן "from," and instead of either, one of my oldest MSS. has למוצא "to the publication." משיה "Messiah." Nine MSS. read the word with the point sheva, which makes it read, in regimine, "the anointed of the prince." But this is evidently the effect of carelessness, or rather design. שבעה "seven." Two MSS. add the conjunction ו vau, "and." ולבנות "and to build." One of mine omits the conjunction. שבעים שבעה "seven weeks." One of Kennicott's has שבעים שבה "seventy years." ושבעים "and weeks." One of Kennicott's has ושבוע and a week." ששים "sixty." A few add the conjunction ו vau, "and sixty;" and another has ששה "six;" and another שבעים "seventy." Wherever this word signifies weeks, two of my oldest MSS. write it full שבועים. In one of my MSS. השבועים ששים are omitted in the text, but added by a later hand in the margin. וחרוץ "and the ditch." One MS. has העיר "the city." And for רחב "street," one of mine has רחוב of the same meaning, but more full. ובצוק "and in straits," or anxiety. One MS. without and, as the Vulgate and Septuagint. Dan 9:26 והקדש "and the holy place or sanctuary." But two of my most ancient MSS., and four of Kennicott's, leave out the ו vau, and read הקדש והעיר "and the holy city," or "city of holiness," instead of "the city and sanctuary." In one MS. ו is omitted in והעיר. וקצו "and its end." One MS. omits the conjunction ו and; one omits the following קץ "the end;" reading thus:" and unto the war." But a more singular reading is that of one of my own MSS. written about a.d. 1136, which has וקיצו "and its summer." ששים "sixty." But one of Kennicott's MSS. has ששים שבעים "sixty weeks;" and another adds the conjunction, And sixty. ישחית shall destroy." But one of De Rossi's has ישחת "shall be destroyed." עם "the people." עם im, "with," is the reading of one of Kennicott's, with the Septuagint, Theodotion, Syriac, Hexapla, Vulgate, and Arabic. בשטף "with a flood." One MS. has השטף "the flood." ועל כנף "and upon the wing." Nearly twenty MSS. have ועד "and unto," etc. Dan 9:27 ועד קץ "and unto the end." עד־ "to the end;" and one has ועל "and upon." קץ "the end." One has עת "the time;" and another both, עת קץ "the time of the end." ועל כנף שקוצים "and upon the wing (or battlement) abomination." Instead of this, one of the Parisian MSS. numbered three hundred and thirteen in Kennicott's, has ובהיכל יהיה שיקוץ "and in the temple there shall be abomination." See the preceding notes. This is a similar reading to Theodotion, the Vulgate, Septuagint, Syriac, Hexapla, and the Arabic; and is countenanced by our Lord, Mat 24:15. After all that has been said on this reading, (which may be genuine, but is less liable to suspicion, as the MS. appears to be the work of some Christian; it is written from the left to the right hand, and is accompanied by the Vulgate Latin), if this be an attempt to accommodate the Hebrew to the Vulgate, it should be stated that they who have examined this MS. closely, have asserted that there is no evidence that the writer has endeavored to conform the Hebrew to the Latin text, unless this be accounted such. The ancient versions give this reading great credit. שקוצים "abominations." One of mine has less fully שקצים. משמם "desolation." One of mine has more fully משימם. ועד "and unto," is wanting in one of mine; ועל "and upon" is the reading in one other. על שומם "until the desolation." שומם "the desolation." One of mine has שמם without the ו vau. על is wanting; but is added in the margin, by a later hand, in another of these ancient MSS. I have thus set down almost all the variations mentioned by Kennicott and De Rossi, and those furnished by three ancient MSS. of my own, that the learned reader may avail himself of every help to examine thoroughly this important prophecy. Upwards of thirty various readings in the compass of four verses, and several of them of great moment.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This verse contains four statements. - The first is: "He shall confirm the covenant to many for one week." Following the example of Theodotion, many (Hv., Hgstb., Aub., v. Leng., Hitzig, Hofm.) regard אחד שׁבוּע אח as the subject: one week shall confirm the covenant to many. But this poetic mode of expression is only admissible where the subject treated of in the statement of the speaker comes after the action, and therefore does not agree with בּרית הגבּיר, where the confirming of the covenant is not the work of time, but the deed of a definite person. To this is to be added the circumstance that the definitions of time in this verse are connected with those in Dan 9:25, and are analogous to them, and must therefore be alike interpreted in both passages. But if, notwithstanding these considerations, we make אחד שׁבוּע the subject, the question then presses itself upon us, Who effects the confirming of the covenant? Hvernick, Hengstenberg, and Auberlen regard the Messias as the subject, and understand by the confirming of the covenant, the confirming of the New Covenant by the death of Christ. Ewald, v. Lengerke, and others think of Antiochus and the many covenants which, according to 1 Macc. 1:12, he established between the apostate Jews and the heathen Greeks. Hitzig understands by the "covenant" the O.T. Covenant, and gives to הגבּיר the meaning to make grievous: The one week shall make the covenant grievous to many, for they shall have to bear oppression on account of their faith. On the other hand, Hofmann (Schriftbew.) renders it: The one week shall confirm many in their fidelity to the faith. But none of these interpretations can be justified. The reasons which Hengstenberg adduces in support of his view that the Messias is the subject, are destitute of validity. The assertion that the Messias is the chief person spoken of in the whole of this passage, rests on the supposition, already proved to be untenable, that the prince who was to come (Dan 9:26) was the instrument of the Anointed, and on the passages in Isa 53:11; Isa 42:6, which are not parallel to that under consideration. The connection much more indicates that Nagid is the subject to הגבּיר, since the prince who was to come is named last, and is also the subject in the suffix of קצּו (his end), the last clause of Dan 9:26 having only the significance of an explanatory subordinate clause. Also "the taking away of the daily sacrifice combines itself in a natural way with the destruction (Dan 9:26) of the city and the temple brought about by the הבּא נגיד;" - further, "he who here is represented as 'causing the sacrifice and oblation to cease' is obviously identical with him who changes (Dan 7:25) the times and usages of worship (more correctly: times and law)" (Kran.). "The reference of הגבּיר to the ungodly leader of an army, is therefore according to the context and the parallel passages of this book which have been mentioned, as well as in harmony with the natural grammatical arrangement of the passage," and it gives also a congruous sense, although by the Nagid Titus cannot naturally be understood. בּרית הגבּיר means to strengthen a covenant, i.e., to make a covenant strong (Hitzig has not established the rendering: to make grievous). "Covenant" does not necessarily mean the covenant of God (Old Testament or New Testament Covenant), since the assertion that this word occurs only in this book with reference to the covenant of God with Israel (Hgstb.) does not also prove that it must here have this meaning; and with expression בּרית הגבּיר with ל is analogous to בּרית כּרּת [icere faedus] with ל; and the construction with ל signifies that as in the forming of a covenant, so in the confirming of a covenant, the two contracting parties are not viewed as standing on an equality, but he who concludes or who confirms the covenant prevails, and imposes or forces the covenant on the other party. The reference to the covenant of God with man is thus indeed suggested, yet it is not rendered necessary, but only points to a relation analogous to the concluding of a covenant emanating from God. לרבּים with the article signifies the many, i.e., the great mass of the people in contrast with the few, who remain faithful to God; cf. Mat 24:12. Therefore the thought is this: That ungodly prince shall impose on the mass of the people a strong covenant that they should follow him and give themselves to him as their God. While the first clause of this verse announces what shall happen during the whole of the last week, the second treats only of the half of this period. השׁבוּע חצי we cannot grammatically otherwise interpret than the definition of time mentioned immediately before, and thus, for reasons give above, cannot take it as the subject of the clause, but only as the accusative of the duration of time, consequently not in the sense of the ablative: in the midst of the week. The controversy whether חצי here means half, or midst, has no bearing on the matter, and acquires significance only if we interpret חצי, in opposition to the context, as synonymous with בּחצי, or with Klief., which is equally untenable and impossible in this context, regard השׁבוּע חצי as an absolute definition. חצי signifies only half, not midst. Only where the representation of an extent of space or period of time prevails can we render it, without a change of its meaning, by the word midst. In the half of the night is the same as in the middle of the night, at midnight, Exo 12:29; in the half of the firmament, Jos 10:13, is the same as in the middle of the space of the heavens across which the sun moves during day; in the half of the day of life is the same as in the middle of the period of life, Psa 102:25. But during the half of the week is not the same as: in the middle of the week. And the objection, that if we here take חצי in the sense of half, then the heptad or cycle of seven would be divided into two halves (Klief.), and yet of only one of them was anything said, is without significance, because it would touch also the explanation "and in the midst of the heptad," since in this case of the first, before the middle of the expiring half of the week, nothing also is said of what shall be done in it. If Kliefoth answers this objection by saying that we must conceive of this from the connection, namely, that which brings the power of Antichrist to its height, then we shall be able also, in the verbally correct interpretation of השׁבוּע חצי, to conceive from the connection what shall happen in the remaining period of the שׁבוּע. Yet weaker is the further objection: "that which is mentioned as coming to pass השׁבוּע חצי, the causing of the offering of sacrifice to cease, is something which takes place not during a period of time, but at a terminus" (Kliefoth); for since השׁבּית does not properly mean to remove, but to make to rest, to make quiet, it is thus not conceivable why we should not be able to say: The sacrifice shall be made to rest, or made still, during half a week. In the verbally correct interpretation of השׁבוּע חצי, the supposition that the second half of the heptad is meant loses its support, for the terminus a quo of this half remains undefined if it cannot be determined from the subject itself. But this determination depends on whether the taking away of the sacrifice is to be regarded as the putting a complete termination to it, or only the causing of a temporary cessation to the service of sacrifice, which can be answered only by our first determining the question regarding the historical reference of this divine revelation. וּמנחה זבח, bloody and unbloody sacrifice, the two chief parts of the service of sacrifice, represent the whole of worship by sacrifice. The expression is more comprehensive than התּמיד, Dan 8:11, the continuance in worship, the daily morning and evening sacrifice, the cessation of which does not necessarily involve the putting an end to the service of sacrifice. The third clause of this verse, משׁמם שׁקּוּצים כּנף ועל, is difficult, and its interpretation has been disputed. The lxx have rendered it: καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων ἔσται. Theodotion has given the same rendering, only omitting ἔσται. The Vulgate has: et erit in templo abominatio desolationis. The church interpreters have explained the words in accordance with these translations, understanding by שׁקּוּצים כּנף the abomination of idols in the temple, or the temple desecrated by the abomination of idols. Hvernick explains the words of the extreme height of abomination, i.e., of the highest place that can be reached where the abominations would be committed, i.e., the temple as the highest point in Jerusalem; Hengstenberg, on the contrary, regards the "wing of the abominations" as the pinnacle of the temple so desecrated by the abomination that it no longer deserved the name of a temple of the Lord, but the name of an idol-temple. Auberlen translates it "on account of the desolating summit of abominations," and understands by it the summit of the abominations committed by Israel, which draws down the desolation, because it is the desolation itself, and which reached its acme in the desecration of the temple by the Zealots shortly before the destruction of Jerusalem. But no one of these interpretations is justified by the language here used, because כּנף does not signify summit, highest point. This word, it is true, is often used figuratively of the extremity or skirt of the upper garment or cloak (Sa1 15:27; Sa1 24:5; Hag 2:12), of the uttermost part, end, of the earth, Isa 24:16, and frequently in the plur. of the borders of the earth, in the rabbin. also of the lobes of the lungs, but demonstrably never of the summit as the highest point or peak of an object; and thus can mean neither the temple as the highest point in Jerusalem, nor the pinnacle of the temple desecrated by the abomination, nor the summit of the abomination committed by Israel. "It is used indeed," as Bleek (Jahrbb. v. p. 93) also remarks, "of the extreme point of an object, but only of that which is extended horizontally (for end, or extremity), but never of that which is extended perpendicularly (for peak)." The use of it in the latter sense cannot also be proved from the πτερύγιον τοῦ ἱεροῦ, Mat 4:5; Luk 4:9. Here the genitive τοῦ ἱεροῦ, not τοῦ ναοῦ, shows that not the pinnacle, i.e., the summit of the temple itself, is meant, but a wing or adjoining building of the sanctuary; and if Suidas and Hesychius explain πτερύγιον by ἀκρωτήριον, this explanation is constructed only from the passages of the N.T. referred to, and is not confirmed by the Greek classics. But though πτερύγιον may have the meaning of summit, yet this can by no means be proved to be the meaning of כּנף. Accordingly שׁקּוּצים כּנף cannot on verbal grounds be referred to the temple. This argument from the words used is not set aside by other arguments which Hengstenberg brings forward, neither by the remark that this explanation harmonizes well with the other parts of the prophecy, especially the removal of the sacrifice and the destruction of the temple, nor by the reference to the testimony of tradition and to the authority of the Lord. For, with reference to that remark, we have already shown in the explanation of the preceding verses that they do not refer to the destruction of Jerusalem by Titus, and thus are not reconcilable with this interpretation of שׁקּוּצים כּנף. But the testimony of tradition for this interpretation in Josephus, De bello Jud. iv. 6. 3, that by the desecration of the temple on the part of the Zealots an old prophecy regarding the destruction of the temple was fulfilled, itself demonstrates (under the supposition that no other passage occur in the book of Daniel in which Josephus would be able to find the announcement of bloody abomination in the temple which proceeded even from the members of the covenant people) nothing further than that Josephus, with many of his contemporaries, found such a prophecy in this verse in the Alexandrine translation, but it does not warrant the correctness of this interpretation of the passage. This warrant would certainly be afforded by the words of our Lord regarding "the abomination of desolation spoken of by Daniel the prophet standing in the holy place" (Mat 24:15.; Mar 13:14), if it were decided that the Lord had this passage (Dan 9:27) alone before His mind, and that He regarded the "abomination of desolation" as a sign announcing the destruction of Jerusalem by the Romans. But neither of these conditions is established. The expression βδέλυγμα τῆς ἐρημώσεως is found not only in Dan 9:27 (where the lxx and Theod. have the plur. ἐρημώσεων), but also in Dan 11:31 (βδ. ἐρημώσεως) and Dan 12:11 (τὸ βδ. τῆς ἐρημώσεως), and thus may refer to one of these passages. The possibility of this reference is not weakened by the objection, "that the prophecy Daniel 11 and Dan 12:1-13 was generally regarded as fulfilled in the Maccabean times, and that the fulfilling of Daniel 9 was placed forward into the future in the time of Christ" (Hgstb.), because the Lord can have a deeper and more correct apprehension of the prophecies of Daniel than the Jewish writers of His time; because,moreover, the first historical fulfilling of Daniel 11 in the Maccabean times does not exclude a further and a fuller accomplishment in the future, and the rage of Antiochus Epiphanes against the Jewish temple and the worship of God can be a type of the assault of Antichrist against the sanctuary and the church of God in the time of the end. Still less from the words, "whoso readeth, let him understand" (Mat 24:15), can it be proved that Christ had only Dan 9:27, and not also Dan 11:31 or Dan 12:11, before His view. The remark that these words refer to בּדּבר בּין (understand the matter), Dan 9:23, and to ותשׂכּל ותדע (know, and understand), does not avail for this purpose, because this reference is not certain, and בּין את־הדּבר dna ,n (and he understood the thing) is used (Dan 10:1) also of the prophecy in Daniel 10 and 11. But though it were beyond a doubt that Christ had, in the words quoted, only Dan 9:27 before His view, yet would the reference of this prophecy to the destruction of Jerusalem by the Romans not be thereby proved, because in His discourse Christ spake not only of this destruction of the ancient Jerusalem, but generally of His παρουσία and the συντέλεια τοῦ αἰῶνος (Mat 24:3), 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. But from such passages as Deu 32:11; Exo 19:4, and Psa 18:11, we perceive the sense in which wings are attributed to the שׁקּוּצים, the idolatrous objects. (Note: The interpretation of J. D. Michaelis, which has been revived by Hofmann, needs no serious refutation. They hold that שׁקּוּצים כּנף signifies an idol-bird, and denotes the eagle of Jupiter of Zeus. Hofm. repeats this interpretation in his Schriftbew. ii. 2, p. 592, after he had abandoned it.) In the first of these passages (Deu 32:11), wings, the wings of an eagle, are attributed to God, because He is the power which raises up Israel, and lifting it up, and carrying it throughout its history, guides it over the earth. In P. 18 wings are attributed to the wind, because the wind is contemplated as the power which carries out the will of God throughout the kingdom of nature. "Thus in this passage wings are attributed to the שׁקּוּצים, idol-objects, and to idolatry with its abominations, because that shall be the power which lifts upwards the destroyer and desolater, carries him, and moves with him over the earth to lay waste" (Klief.). (Note: Similarly, and independently of Kliefoth, Kranichfeld also explains the words: "The powerful heathen enemy of God is here conceived of as carried on (על) these wings of the idol-abomination, like as the God of the theocracy is borne on the wings of the clouds, and on cherubim, who are His servants; cf. Psa 18:11; Psa 104:3.") The last clause, וגו ועד־כּלה, is differently construed, according as the subject to תּתּך, which is wanting, or appears to be wanting, is sought to be supplied from the context. Against the supposition of Hvernick and Ebrard, who take תּתּך as impersonal: "it pours down," it is rightly objected that this word is never so found, and can so much the less be so interpreted here, since in Dan 9:11 it is preceded by a definite subject. Others supply a subject, such as anger (Berth.), or curse and oath from Dan 9:11; the former is quite arbitrary, the latter is too far-fetched. Others, again (Hengstenberg, Maurer), take ונחרצה כלה (the consummation and that determined) as the subject. This is correct according to the matter. We cannot, however, so justify the regarding of ועד as a conjunction: till that; for, though עד is so used, ועד is not; nor, once more, can we justify the taking of ונחרצה כלה as a whole as the subject (Hofmann), or of ונחרצה alone as the subject (v. Leng., Hitzig, Kliefoth), since ועד is not repeated before ונחרצה on account of the ו(with v. Leng.), nor is ונחרצה alone supplied (with Hitz.), nor is the וbefore נחרצה to be regarded (with Klief.) as a sign of the conclusion. Where וintroduces the conclusion, as e.g., Dan 8:14, it is there united with the verb, and thus the expression here should in that case be נחרצה ותּתּך. The relative interpretation of תּתּך is the only one which is verbally admissible, whereby the words, "and till the consummation and that determined," are epexegetically connected to the foregoing clause: "and till the consummation and that determined which shall pour down upon the desolater." The words ונחרצה כלה remind us of Isa 10:23 and Isa 28:22, and signify that which is completed = altogether and irrevocably concluded, i.e., substantially the inflexibly decreed judgment of destruction. The words have here this meaning, as is clear from the circumstance that נחרצה points back to שׁממות נחרצת (Dan 9:26, desolations are determined), and כלה עד corresponds to קץ עד (Dan 9:26). In Dan 11:31 משׁמם is not in a similar manner to be identified with שׁמם, but has the active signification: "laying waste," while שׁמם has the passive: "laid waste." Both words refer to the Nagid, but with this difference, that this ungodly prince who comes as the desolater of the city and the sanctuary will on that account become desolate, that the destruction irrevocably decreed by God shall pour down upon him as a flood. Let us now, after explaining the separate clauses, present briefly the substance of this divine revelation. We find that the Dan 9:25-27 contain the following announcement: From the going forth of the word to restore and build Jerusalem to the appearance of the Messias seven weeks shall pass away; after that, during threescore and two weeks the city shall be restored and built up amid the oppressions of the times; but after the sixty-two weeks the Messias shall be cut off, so that to Him nothing remains, and the city, together with the sanctuary, shall be destroyed by the people of a prince who shall come, who shall find his end in the flood; but the war shall continue to the end, since destruction is irrevocably decreed. That prince shall force a strong covenant for one week on the mass of the people, and during half a week shall take away the service of sacrifice, and, borne on the wings of idol-abominations, shall carry on a desolating rule, till the firmly decreed judgment shall pour itself upon him as one desolated. - According to this, the first seven weeks are determined merely according to their beginning and their end, and nothing further is said as to their contents than may be concluded from the definition of its terminus a quo, "to restore and to build Jerusalem," namely, that the restoring and the building of this city shall proceed during the period of time indicated. The sixty-two weeks which follow these seven weeks, ending with the coming of the Messias, have the same contents, only with the more special definition, that the restoration and the building in the broad open place and in the limited place shall be carried on in oppressive times. Hence it is clear that this restoration and building cannot denote the rebuilding of the city which was destroyed by the Chaldeans, but refers to the preservation and extension of Jerusalem to the measure and compass determined by God in the Messianic time, or under the dominion of the Messias, since He shall come at the end of the seven weeks, and after the expiry of the sixty-two weeks connected therewith shall be cut off, so that nothing remains to Him. The statements of the angel (Dan 9:26, Dan 9:27) regarding the one week, which, because of the connection, can only be the seventieth, or the last of the seventy, are more ample. The cutting off of the Messias forms the beginning of this week; then follows the destruction of the city and of the sanctuary by the people of the coming prince, who shall find his end in the flood, not immediately after his coming, but at the end of this week; for the war shall continue to the end, and the prince shall take away the service of sacrifice during half a week, till the desolation determined as a flood shall pour down upon him, and make the desolater desolated. If we compare with this the contents of Dan 9:24, according to which seventy weeks are determined to restrain transgression, to make an end of sin and iniquity, partly by atonement and partly by shutting up, to bring in everlasting righteousness, to seal up the vision and prophecy, and to consecrate a new most holy, we shall find that the reciprocal statements are so related to each other, that Dan 9:25-27 present what shall be done in the course of the seventy weeks, which are divided into three periods, but Dan 9:24 what shall be the result of all these things. The seventieth week ends, according to Dan 9:27, with the judgment on the destroyer of the city and the sanctuary of God; but with this judgment shall be the conclusion of the divine counsel of salvation, or the kingdom of God shall be consummated. This was revealed to the prophet in Daniel 7, and thus does not need to be here expressly repeated. If that which, according to Dan 9:24, shall happen with the expiry of the seventy appointed weeks stood after Dan 9:27, then would the connection of the judgment on the last enemy of God with the consummation of the kingdom of God appear here also distinctly to view. But it was not necessary after Daniel 7 to give express prominence to this connection here; and Gabriel here first mentions the positive aim and end of the divine plan of salvation with Israel, because he gives to the prophet a comforting answer to remove his deep distress on account of his own sins, and the sin and guilt of his people, and therein cannot conceal the severe affliction which the future would bring, because he will announce to him that by the sins of the people the working out of the deliverance designed by God for them shall not be frustrated, but that in spite of the great guilt of Israel the kingdom of God shall be perfected in glory, sin and iniquity blotted out, everlasting righteousness restored, the prophecy of the judgment and of salvation completed, and the sanctuary where God shall in truth dwell among His people erected. In order to establish this promise, so rich in comfort, and firmly to ratify it to Daniel he unveils to him (Dan 9:25-27), in its great outlines, the progress of the development of the kingdom of God, first from the end of the Exile to the coming of the Messias; then from the appearance of Christ to the time far in the future, when Christ shall be cut off, so that nothing remains to Him; and finally, the time of the supremacy and of the victory of the destroyer of the church of God, the Antichrist, and the destruction of this enemy by the irrevocably determined final judgment. If, now, in this he says nothing particular regarding the first period of this development, regarding the time from the Exile to Christ, the reason is, that he had already said all that was necessary regarding the development of the world-kingdom, and its relation to the kingdom and people of God, in the preceding revelation in Daniel 8. It is the same angel Gabriel who (Daniel 8) comforted Daniel, and interpreted to him the vision of the second and third world-kingdom, and who here brings to him further revelations in answer to his prayer regarding the restoration of the holy city, which was lying in ruins, as is expressly remarked in Dan 9:21. - Also regarding the second long period which passes from the appearance of the Messias to His annihilation (Vernichtung), i.e., the destruction of His kingdom on the earth, little is apparently said, but in reality in the few words very much is said: that during this whole period the restoration and building shall proceed amid the oppressions of the times, namely, that the kingdom of God shall be built up to the extent determined by God in this long period, although amid severe persecution. this persecution shall during the last week mount up to the height of the cutting off of Christ and the destruction of His kingdom on the earth; but then with the extermination of the prince, the enemy of God, it shall reach its end. But if, according to what has been said, this revelation presents the principal outlines of the development of the kingdom of God from the time of Daniel to its consummation at the end of this epoch of the world, the seventy שׁבעים which are appointed for it cannot be year-weeks, or cycles of seven years, but only symbolically defined periods of measured duration. This result of our exposition contradicts, however, the usual interpretations of this prophecy so completely, that in order to confirm our exposition, we must put thoroughly to the test the two classes of opposing interpretations - which, however, agree in this, that the definitions of time are to be understood chronologically, and that under the שׁבעים year - weeks are to be understood-and examine whether a chronological reckoning is in all respects tenable. The first class of expositors who find the appearance of Christ in the flesh and His crucifixion, as well as the destruction of Jerusalem by the Romans, prophesied of in this passage, adduce in support of their view, partly the agreement of the chronological periods, partly the testimony of Christ, who referred Dan 9:27 to the destruction of Jerusalem by the Romans. How does it now stand with these two arguments? The first Hengstenberg (Christol. iii. 1, p. 137) introduces with the remark, "The predominant view in the synagogue and in the church has always been, that the seventy weeks, as well as the shorter periods into which the whole period is divided, are closely fixed and limited. The opposite supposition becomes very suspicious by this, that it is maintained only by such as come into conflict with the chronology by their hypotheses, or take no interest in chronological investigations." He then seeks first to confute the arguments brought forward in favour of the supposition that the chronological definitions are only given in the lump (in Bausch und Bogen), and then to present the positive arguments for the definiteness of the chronological statements. But he has in this identified the definiteness of the prophecy in general with its chronological definiteness, while there is between these two ideas a noticeable difference. Of the positive arguments adduced, the first is, that the seventy weeks stand in closer relation to the seventy years of Jeremiah, in so far as regards chronological definiteness, when the seventy years of Jeremiah are understood as strictly chronological and as chronologically fulfilled. But the force of this argument is neutralized by the fact, that in Jeremiah a chronologically described period, "years," is in this prophecy, on the contrary, designated by a name the meaning of which is disputed, at all events is chronologically indefinite, since weeks, if seven-day periods are excluded by the contents off the prophecy, can as well signify Sabbath or jubilee periods, seven-year or seven times seven-years epochs. Still weaker is the second argument, that all the other designations of time with reference to the future in the book of Daniel are definite; for this is applicable only to the designations in Dan 8:14 and Dan 12:11-12, in which evening-mornings and days are named, but not to the passages Dan 7:25; Dan 12:7, and Dan 4:13 (16), where the chronologically indefinite expression, time, times, occurs, which are arbitrarily identified with years. There remains thus, for the determination of the time spoken of in this prophecy, only the argument from its fulfilment, which should give the decision for the chronological definiteness. But, on the contrary, there arises a grave doubt, from the circumstance that among the advocates of the so-called "church Messianic interpretation" the terminus a quo of the prophecy is disputed; for some of these interpreters take the edict of Cyrus (b.c. 536) as such, while, on the other hand, others take the edict which Artaxerxes issued on the return of Ezra to Jerusalem for the restoration of the service of God according to the law, in the seventeenth year of his reign, i.e., in the year b.c. 457, and others, again, among whom is Hengstenberg, take the journey of Nehemiah to Jerusalem with the permission to rebuild the walls of Jerusalem, in the twentieth year of Artaxerxes, i.e., b.c. 445, or according to Hengstenberg, b.c. 455, as the terminus a quo of the seventy weeks - a difference of eighty-one years, which in chronological reckoning is very noticeable. In our interpretation of Dan 9:25, we have given our decided opinion that the וגו להשׁיב דּבר, from the going forth of which seventy years are to be reckoned, refers to the edict of Cyrus permitting the Jews to return to their fatherland, and the arguments in favour of that opinion are given above. Against this reference to the edict of Cyrus, Hvernick, He
Jamieson-Fausset-Brown Bible Commentary
he shall confirm the covenant--Christ. The confirmation of the covenant is assigned to Him also elsewhere. Isa 42:6, "I will give thee for a covenant of the people" (that is, He in whom the covenant between Israel and God is personally expressed); compare Luk 22:20, "The new testament in My blood"; Mal 3:1, "the angel of the covenant"; Jer 31:31-34, describes the Messianic covenant in full. Contrast Dan 11:30, Dan 11:32, "forsake the covenant," "do wickedly against the covenant." The prophecy as to Messiah's confirming the covenant with many would comfort the faithful in Antiochus' times, who suffered partly from persecuting enemies, partly from false friends (Dan 11:33-35). Hence arises the similarity of the language here and in Dan 11:30, Dan 11:32, referring to Antiochus, the type of Antichrist. with many-- (Isa 53:11; Mat 20:28; Mat 26:28; Rom 5:15, Rom 5:19; Heb 9:28). in . . . midst of . . . week--The seventy weeks extend to A.D. 33. Israel was not actually destroyed till A.D. 79, but it was so virtually, A.D. 33, about three or four years after Christ's death, during which the Gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (Act 7:54-60), the respite of grace granted to them was at an end (Luk 13:7-9). Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (compare Gen 2:17 with Gen 5:5; Hos 13:1-2), its actual destruction by Titus being the consummation of the removal of the kingdom of God from Israel to the Gentiles (Mat 21:43), which is not to be restored until Christ's second coming, when Israel shall be at the head of humanity (Mat 23:39; Act 1:6-7; Rom 11:25-31; Rom. 15:1-32). The interval forms for the covenant-people a great parenthesis. he shall cause the sacrifice . . . oblation to cease--distinct from the temporary "taking away" of "the daily" (sacrifice) by Antiochus (Dan 8:11; Dan 11:31). Messiah was to cause all sacrifices and oblations in general to "cease" utterly. There is here an allusion only to Antiochus' act; to comfort God's people when sacrificial worship was to be trodden down, by pointing them to the Messianic time when salvation would fully come and yet temple sacrifices cease. This is the same consolation as Jeremiah and Ezekiel gave under like circumstances, when the destruction of Jerusalem by Nebuchadnezzar was impending (Jer 3:16; Jer 31:31; Eze 11:19). Jesus died in the middle of the last week, A.D. 30. His prophetic life lasted three and a half years; the very time in which "the saints are given into the hand" of Antichrist (Dan 7:25). Three and a half does not, like ten, designate the power of the world in its fulness, but (while opposed to the divine, expressed by seven) broken and defeated in its seeming triumph; for immediately after the three and a half times, judgment falls on the victorious world powers (Dan 7:25-26). So Jesus' death seemed the triumph of the world, but was really its defeat (Joh 12:31). The rending of the veil marked the cessation of sacrifices through Christ's death (Lev 4:6, Lev 4:17; Lev 16:2, Lev 16:15; Heb 10:14-18). There cannot be a covenant without sacrifice (Gen 8:20; Gen 9:17; Gen 15:9, &c.; Heb 9:15). Here the old covenant is to be confirmed, but in a way peculiar to the New Testament, namely, by the one sacrifice, which would terminate all sacrifices (Psa 40:6, Psa 40:11). Thus as the Levitical rites approached their end, Jeremiah, Ezekiel, and Daniel, with ever increasing clearness, oppose the spiritual new covenant to the transient earthly elements of the old. for the overspreading of abominations--On account of the abominations committed by the unholy people against the Holy One, He shall not only destroy the city and sanctuary (Dan 9:25), but shall continue its desolation until the time of the consummation "determined" by God (the phrase is quoted from Isa 10:22-23), when at last the world power shall be judged and dominion be given to the saints of the Most High (Dan 7:26-27). AUBERLEN translates, "On account of the desolating summit of abominations (compare Dan 11:31; Dan 12:11; thus the repetition of the same thing as in Dan 9:26 is avoided), and till the consummation which is determined, it (the curse, Dan 9:11, foretold by Moses) will pour on the desolated." Israel reached the summit of abominations, which drew down desolation (Mat 24:28), nay, which is the desolation itself, when, after murdering Messiah, they offered sacrifices, Mosaic indeed in form, but heathenish in spirit (compare Isa 1:13; Eze 5:11). Christ refers to this passage (Mat 24:15), "When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place" (the latter words being tacitly implied in "abominations" as being such as are committed against the sanctuary). TREGELLES translates, "upon the wing of abominations shall be that which causeth desolation"; namely, an idol set up on a wing or pinnacle of the temple (compare Mat 4:5) by Antichrist, who makes a covenant with the restored Jews for the last of the seventy weeks of years (fulfilling Jesus' words, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it, then in the midst of the week breaks it, causing the daily sacrifices to cease. TREGELLES thus identifies the last half week with the time, times, and a half of the persecuting little horn (Dan 7:25). But thus there is a gap of at least 1830 years put between the sixty-nine weeks and the seventieth week. SIR ISAAC NEWTON explains the wing ("overspreading") of abominations to be the Roman ensigns (eagles) brought to the east gate of the temple, and there sacrificed to by the soldiers; the war, ending in the destruction of Jerusalem, lasted from spring A.D. 67 to autumn A.D. 70, that is, just three and a half years, or the last half week of years [JOSEPHUS, Wars of the Jews, 6.6]. poured upon the desolate--TREGELLES translates, "the causer of desolation," namely, Antichrist. Compare "abomination that maketh desolate" (Dan 12:11). Perhaps both interpretations of the whole passage may be in part true; the Roman desolator, Titus, being a type of Antichrist, the final desolator of Jerusalem. BACON [The Advancement of Learning, 2.3] says, "Prophecies are of the nature of the Author, with whom a thousand years are as one day; and therefore are not fulfilled punctually at once, but have a springing and germinant accomplishment through many years, though the height and fulness of them may refer to one age." The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world (Job 1:7; Job 2:1, &c.; Zac 3:1-2; Rev 12:7), and angels as the ministers of God's government of men. As in the world of nature (Joh 5:4; Rev 7:1-3), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real (Sa1 16:13-15; Kg1 22:22; Eph 6:12). Next: Daniel Chapter 10
John Gill Bible Commentary
And he shall confirm the covenant with many for one week,.... Sixty nine of the seventy weeks being accounted for, and the several events observed to be fulfilled in them; the angel proceeds to take notice of the remaining "one" week, or seven years, and what should be done within that space of time: a covenant should be confirmed with many; which is not to be understood of the Messiah's confirming the covenant of grace with many, or on account of all his people, by fulfilling the conditions of it, and by his blood and sacrifice, through which all the blessings of it come to them; for this is not for one week only, but for ever; but this is to be interpreted of the Roman people, spoken of in the latter part of the preceding verse; who, in order to accomplish their design to destroy the city and temple of Jerusalem, made peace with many nations, entered into covenant and alliance with them, particularly the Medes, Parthians, and Armenians, for the space of one week, or seven years; as it appears they did at the beginning of this week (l): and in the midst of the week he shall cause the sacrifice and the oblation to cease; the daily sacrifice of the Jews, and all their other offerings; and which was literally fulfilled "in the half part" (m) of this week, as it may be rendered; towards the close of the latter half of it, when the city of Jerusalem, being closely besieged by Titus, what through the closeness of the siege, the divisions of the people, and the want both of time and men, and beasts to offer, the daily sacrifice ceased, as Josephus (n) says, to the great grief of the people; nor have the Jews, ever since the destruction of their city and temple, offered any sacrifice, esteeming it unlawful so to do in a strange land: and at the same time, in the same half part of the week, for the overspreading of abominations he shall make it desolate; that is, the Roman people shall make the land of Judea desolate, for the overspreading of their abominations or idolatries in it. The words may be rendered, as by some, "upon the wing", the battlements of the temple, shall be the abominations, or "idols of the desolator", or "of him that makes desolate" (o); so Bishop Lloyd; meaning either the ensigns of the Roman army, which had upon them the images of their gods or emperors; and being set up in the holy place, and sacrificed to, nothing could be a greater abomination to the Jews; or else the blood of the zealots slain on these battlements, by which the holy place was polluted; see Mat 24:15, even until the consummation, and that determined shall be poured upon the desolate; that is, either these abominations shall continue in the place where they are set until the utter destruction of the city and temple; or the desolation made there should continue until the consummation of God's wrath and vengeance upon them; until the whole he has determined is poured out on this desolate people; and which continues unto this day, and will till the times of the Gentiles be fulfilled, Luk 21:24. Some, as Bishop Lloyd, render it, "upon the desolator" (p); meaning the Romans; and the sense they take to be is, that this vengeance shall continue upon the Jews until it is turned upon the head of those who have made them desolate: now this "one week", according to the sense given, must begin in the sixty third year of the vulgar era of Christ, about thirty years after the expiration of the sixty nine weeks; since it ends in the seventieth year of the same era, in which was the destruction of Jerusalem, the grand event assigned to it in this famous prophecy; when it might have been expected it should have begun at the end of the sixty nine weeks, and run on in a direct line from them. The true reason of its being thus separated from them is the longsuffering and forbearance of God to the people of the Jews, who gave them, as to the old world, space to repent; but his grace and goodness being slighted, things began to work at the beginning of this week towards their final ruin, which, in the close of it, was fully accomplished: from the whole of this prophecy it clearly appears that the Messiah must be come many hundred years ago. The Jews are sensible of the force of this reasoning; so that, to terrify persons from considering this prophecy, they denounce the following curse, "let them burst, or their bones rot, that compute the times" (q). R. Nehemiah, who lived about fifty years before the coming of Christ, declared the time of the Messiah, as signified by Daniel, could not be protracted longer than those fifty years (r). The Jews also say the world is divided into six parts, and the last part is from Daniel to the Messiah (s). (l) See Marshall's Chron. Treat. p. 271. (m) "et in dimidio hebdomadis", Montanus, Michaelis; "dimidio septimanae", Cocceius. (n) De Bello, Jud. l. 6. c. 2. (o) "desolator", Piscator, Gejerus; "desolans", Covveius; "stupefaciens", Montanus. (p) "super obstupescentem", Montanus; "in stupendem", Cocceius, (q) T. Bab. Sanhedrin. fol. 97. 2. (r) Apud Grotium de Ver. Rel. Christ l. 5. sect. 14. (s) Caphtor Uperah, fol 17. 2. Next: Daniel Chapter 10
Tyndale Open Study Notes
9:27 The ruler (literally he): Most interpreters understand this pronoun as referring to the ruler of 9:26. Some think that it refers back to the anointed one of 9:25-26 and is thus a prophecy about Christ, meaning that Christ caused a covenant to prevail and removed the need for sacrifices and offerings by his death. However, the word behind make a treaty has the sense of imposing a covenant, evidently by the use of force or intimidation. Antiochus IV imposed a covenant with the people of Judea following the beginning of his rule in 175 BC (cp. 11:23; see 1 Maccabees 1:10-15). Other interpreters believe that this prophecy was fulfilled in the events of AD 66–70. For still others, it refers to a future ruler. • The phrase put an end refers to a destructive action, not an act of God’s salvation such as the Messiah would accomplish by his death. In 167 BC, Antiochus IV ordered the people of Judea to cease all practice of Jewish worship in the Temple and instead practice pagan worship, on pain of death (see 1 Maccabees 1:41-63). Similarly, the Roman general Titus put an end to the sacrifices and offerings in the Temple when he destroyed it in AD 70. • a sacrilegious object that causes desecration (literally an abomination of desolation): Cp. Dan 8:13; 11:31; 12:11. This expression (Hebrew shiqqutsim meshomem) is possibly a mocking play on the Semitic name for Zeus (Ba‘al Shamayim, “Lord of the Heavens”). Idol-gods are often referred to as shiqquts, “abomination,” “desolation,” elsewhere in the Bible (see Deut 29:17; 2 Chr 15:8; Isa 66:3; Jer 32:34; Ezek 20:7), and the similarity between the sounds of shomem, “devastation, destruction, desolation,” and shamayim is clear. In December 167 BC, Antiochus IV erected an image of Zeus atop the altar of burnt offering in the Temple court and sacrificed unclean animals there. The same phrase (abomination of desolation) is used in 1 Maccabees 1:54 to describe that altar and its sacrifices. Jesus and multiple New Testament authors anticipated a desolating sacrilege in the future (Matt 24:15; Mark 13:14; Luke 21:20; 2 Thes 2:3-4). After Titus destroyed the Temple in Jerusalem in AD 70, the Romans set up their idols in the Temple precinct and made sacrifices to their gods (see Josephus, War 6.6.1). The apostle John later observed that many antichrists had appeared (1 Jn 2:18-23) and that the spirit of the antichrist was at work in the world (1 Jn 4:3). • The time of destruction is under God’s control, and the fate decreed for this defiler is certain to come (cp. Dan 7:11; 8:25; 11:45). So it is with every ruler who exalts himself against God and seeks to destroy God’s people.
Daniel 9:27
Gabriel’s Prophecy of the Seventy Weeks
26Then after the sixty-two weeks the Messiah will be cut off and will have nothing. Then the people of the prince who is to come will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed. 27And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him. ”
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(Daniel) the 70 Weeks of Daniel
By David Guzik1.8K1:04:05Seventy WeeksDAN 9:27MAT 6:26LUK 19:38LUK 19:40In this sermon, the speaker discusses the prophecy of the 70 weeks in the book of Daniel. He explains that God had a specific plan and timeline for the redemption of Israel. The speaker highlights the fulfillment of the first 483 years of the prophecy, which led up to the coming of Jesus as the Messiah. However, the people, especially the leaders, did not receive Jesus, causing God to pause the timeline and leave seven years remaining. The speaker also mentions the six things that will be accomplished within the 70 weeks, including the finishing of transgression and the bringing in of everlasting righteousness.
Elijah Must Come First!
By Bob Faulkner80117:10AntichristDAN 9:27MAL 4:5MAT 6:33MAT 17:1MAT 24:15MRK 9:11In this sermon, the speaker discusses the importance of staying devoted to the word of God and the persecuted church. He encourages listeners to support the ministry by purchasing a booklet or accessing the PDF version online. The speaker also references Matthew 24, emphasizing the signs of Jesus' coming and the great tribulation that will precede it. He concludes by mentioning the stories of men consumed by fire and the future events of the dead bodies of the righteous being left in the streets of Jerusalem before their resurrection.
The Abomination of Desolation: Primary Sign of the Tribulation
By Mike Bickle2744:11Spiritual WarfareEnd TimesDAN 9:27MAT 24:15Mike Bickle discusses the concept of the 'abomination of desolation' as a pivotal sign of the Great Tribulation, emphasizing its role as a counterfeit worship movement led by the Antichrist. He explains that this event, foretold by Daniel and Jesus, will involve a demonic statue placed in the Jerusalem temple, which will inspire global worship of the Antichrist. Bickle warns that believers will witness this event and must prepare for the ensuing tribulation, which will be marked by intense persecution and the establishment of laws compelling worship of the Antichrist. He encourages the prayer movement as the first line of defense against this satanic worship, highlighting the urgency for believers to deepen their relationship with God and operate in His power. The sermon concludes with a call to understand the significance of these events and to remain steadfast in faith amidst the coming challenges.
Warning the Abomination of Desolation
By Shane Idleman1856:54Spiritual PreparednessEnd TimesDAN 9:27MAT 24:15Shane Idleman warns about the 'Abomination of Desolation,' a term rooted in biblical prophecy that signifies a profound spiritual and physical desolation resulting from idolatry and sin. He discusses its historical context, particularly in relation to the destruction of Jerusalem in AD 70, while also exploring its potential future implications as a sign of the end times. Idleman emphasizes the importance of understanding different eschatological views and encourages believers to prepare spiritually for the challenges ahead, reminding them that true faith and repentance are essential to avoid the desolation that sin brings. He calls for a return to biblical truth and warns against the dangers of complacency and hypocrisy in the faith community.
The Rise of Posttribulational Interpretation
By John F. Walvoord0DAN 9:27MAT 24:21ROM 11:251CO 15:521TH 4:161TI 4:162TI 3:162PE 3:10REV 20:1John F. Walvoord discusses the development of systematic theology in the history of the church, focusing on the controversies and major divisions that have shaped theological understanding. He highlights the early theological controversies related to the Scriptures, the doctrine of the Trinity, the Protestant Reformation's impact on soteriology and ecclesiology, and the ongoing debate surrounding eschatology. Walvoord delves into the different interpretations of eschatology throughout history, from premillennialism to postmillennialism, and the varying views on the millennium and the second coming of Christ.
Part 29: Midtribulationism
By John F. Walvoord0DAN 9:27MAT 24:81CO 15:521TH 4:13REV 11:15John F. Walvoord delves into the midtribulationism interpretation of Scripture, focusing on the timing of the church's translation during the seventieth week of Daniel. Midtribulationism places the church's translation in the middle of this week, before the time of wrath and great tribulation, differing from pretribulationism and posttribulationism. This view attempts to reconcile certain prophecies and promises while requiring a unique interpretation of key Scriptures related to Christ's return for the church.
The Doom of the Scarlet Woman
By Denis Lyle0GEN 10:8DAN 9:27MAT 16:182TH 2:10REV 17:1Denis Lyle preaches about the emergence of a false church in the last days, contrasting the True Church with the Scarlet Woman of Revelation. Drawing from Matthew 16:18 and Revelation 21:2, he highlights the prophesied pattern of one church at the start of Church History and two churches at the close. Lyle discusses the signs of a coming world church, the ecumenical movement, and the potential unity between different denominations and Rome, emphasizing the importance of discerning the true church from the false. He delves into Revelation 17, exploring the doom of the Scarlet Woman, the Babylonish system, and the judgment of the Great Whore, shedding light on the historical, ecclesiastical, and political aspects of Babylon.
Semiclassic Posttribulational Interpretation
By John F. Walvoord0DAN 9:27DAN 12:2MAT 24:21MAT 24:31REV 13:5REV 20:4John F. Walvoord discusses the majority posttribulational view, highlighting the diversity of viewpoints among posttribulationists and the difficulty in establishing broad categories due to the various subdivisions within this belief system. He delves into the historical interpretation claim of posttribulationism, pointing out the differences between contemporary posttribulationism and the views held by early church fathers. Walvoord also addresses the doctrine of the tribulation in semiclassic posttribulationism, emphasizing the disagreements among posttribulationists regarding the nature and extent of the tribulation period. Furthermore, he explores the sequence of events related to the second advent, focusing on the lack of biblical proof for a rapture of living saints or a resurrection of the church in the events surrounding Christ's second coming.
The Rapture in Relation to Endtime Events
By John F. Walvoord0DAN 9:27MAT 25:311CO 15:51REV 20:4John F. Walvoord discusses the challenges faced by posttribulationists in establishing a clear order of events at the second advent, particularly focusing on the significance of 1 Corinthians 15 in relation to the rapture. He emphasizes the mystery of the rapture as a New Testament truth revealed by Paul, highlighting the transformation of believers at the last trumpet. Walvoord presents the pretribulational order of events, detailing the emergence of a dictator, a period of peace followed by persecution, and the ultimate return of Christ in power and glory to establish His kingdom. He contrasts this with the posttribulational order of events, where the rapture is depicted as the church meeting the Lord in the air before His arrival on earth, and discusses the challenges posttribulationists face in harmonizing endtime events.
America in Prophecy
By John F. Walvoord0DAN 9:27John F. Walvoord delves into the question of the future of the United States in relation to biblical prophecy, highlighting that while the Bible does not specifically mention the United States, it is probable that the nation will play a subordinate role in the end-time events. The sermon emphasizes that America's current power and influence may decline due to internal corruption or international complications, similar to great nations in history. Despite this, the United States has been a significant source of Christian testimony and missionary work, possibly fulfilling God's purposes through its prosperity and support for the Gospel.
True Love Waits on God
By G. Campbell Morgan0DAN 9:27MAT 13:39MAT 24:3MAT 28:20HEB 9:26The preacher delves into the concept of 'sunteleia,' meaning completion or consummation, as a term rich in eschatological significance used in both the Old and New Testaments to describe the end of the age. This term is particularly emphasized in apocalyptic or prophetic portions of Scripture, such as in the book of Daniel. The sermon explores how 'sunteleia' is intricately tied to the final events of history and the ultimate fulfillment of God's purposes.
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- John Gill
- Tyndale
Adam Clarke Bible Commentary
And for the overspreading of abominations he shall make it desolate - This clause is remarkably obscure. כנף שקוצים משמם kenaph shikkutsim meshomem, "And upon the wing of abominations causing amazement." This is a literal translation of the place; but still there is no determinate sense. A Hebrews MS., written in the thirteenth century, has preserved a very remarkable reading here, which frees the place from all embarrassment. Instead of the above reading, this valuable MS. has ובהיכל יהיה שיקוץ ubeheychal yihyey shikkuts; that is, "And in the temple (of the Lord) there shall be abomination." This makes the passage plain, and is strictly conformable to the facts themselves, for the temple was profaned; and it agrees with the prediction of our Lord, who said that the abomination that maketh desolate should stand in the holy place, Mat 24:15, and quotes the words as spoken δια Δανιηλ του φροφητου, by Daniel the prophet. That the above reading gives the true sense, there can be little doubt, because it is countenanced by the most eminent ancient versions. The Vulgate reads, Et erit in templo abominatio, "And in the temple there shall be abomination." The Septuagint, Και επι το ἱερον βδελυγμα των ερημωσεων, "And upon the temple there shall be the abomination of desolation." The Arabic, "And upon the sanctuary there shall be the abomination of ruin." The above reading is celebrated by J. D. Michaelis, Epist. De Ebdom. Dan., p. 120: Vix insignius exemplum reperiri posse autumem, ostensuro in codicibus Hebraeis latere lectiones dignissimas quae eruantur, etc. "A more illustrious example can, I think, hardly be found, to show that various readings lie hid in Hebrew MSS., which are most worthy of being exhibited." Vid. Bib. Hebrews Kennicott, Dis. Gen. I have only to add that this mode of reckoning years and periods by weeks is not solely Jewish. Macrobius, in his book on Scipio's dream, has these remarkable words: Sed a sexta usque ad septimam septimanam fit quidem diminutio, sed occulta, et quae detrimentum suum aperta defectione non prodat: ideo nonnullarum rerumpublicarum hic mos est, ut post sextam ad militiam nemo cogatur; Somn. Scip., lib. 1 c. vi., in fine. "From the sixth to the seventh week, there is a diminution of strength; but it is hidden, and does not manifest itself by any outward defect. Hence it was the custom in some republics not to oblige a man to go to the wars after the sixth week, i.e., after forty-two years of age." Various Readings of Dan 9:24-27 Having now gone through the whole of this important prophecy, and given that interpretation which the original seemed best to warrant, I shall next proceed to notice the principal various readings found in the Collections of Kennicott and De Rossi, with those from my own MSS., which the reader may collate with the words of the common printed text. Dan 9:24 שבעים שבעים נחתך על עמך ועל עיר קדשך לכלא הפשע ולחתם חטאות ולכפר עו ולהביא צדק עלמים ובצלחתם חזו ונביא ולמשח קדש קדשים׃ Dan 9:25 ותדע ותשכל מן מצא דבר להשיב ולבנות ירושלם עד משיח נגיד שבעים שבעה ושבעים ששים ושנים תשוב ונבנתה רחוב וחרוץ ובצוק העתים׃ Dan 9:26 ואחרי השבעים ששים ושנים יכרת משיח ואין לו והעיר והקדש ישחית עם נגיד הבא וקצו בשטף ועד קץ מלחמה נחרצת שממות׃ Dan 9:27 והגביר ברית לרבים שבוע אחד וחצי השבוע ישבית זבח ומנחה ועל כנף שקוצים משמם ועד כלה ונחרצה תתך על שומם׃ Houbigant's Translation of Dan 9:24-27 Of the whole passage Houbigant gives the following translation: - Dan 9:24 Seventy weeks are determined upon thy people, and the city of thy sanctuary: That sin may be restrained, and transgressions have an end; That iniquity may be expiated, and an everlasting righteousness brought in; That visions and prophecies may be sealed up, and the Holy of holies anointed. Dan 9:25 Know therefore and understand: - From the edict which shall be promulgated, to return and rebuild Jerusalem, there shall be seven weeks. Then it shall be fully rebuilt, with anxiety, in difficult times. Thence, to the Prince Messiah, there shall be sixty-two weeks. Dan 9:26 And after sixty-two weeks the Messiah shall be slain, and have no justice. Afterwards he shall waste the city and the sanctuary, by the prince that is to come. And his end shall be in straits; and to the end of the war desolation is appointed. Dan 9:27 And for one week he shall confirm a covenant with many; And in the middle of the week he shall abrogate sacrifice and offering; And in the temple there shall be the abomination of desolation, Until the ruin which is decreed rush on after the desolation. In this translation there are some peculiarities. Instead of "the street shall be built again, and the wall," Dan 9:26, he translates רחוב וחרוץ (with the prefix ב beth instead of ו vau in the latter word), "it shall be fully (the city and all its walls) rebuilt with anxiety." Instead of ואי לו "but not for himself," he translates, "Nor shall justice be done him;" supposing that די "justice" was originally in the verse. Instead of "the people of the prince," Dan 9:26, he translates "by the prince," using עם im as a preposition, instead of עם am, "the people." Instead of "and for the overspreading," he translates ועל כנף "in the temple;" following the Septuagint, και επι το ἱερον. This rendering is at least as good as ours: but see the marginal readings here, and the preceding notes. Houbigant contends also that the arrangement of the several members in these passages is confused. He proposes one alteration, which is important, viz., From the promulgation of the decree to rebuild Jerusalem shall be seven weeks; and unto Messiah the prince, sixty-two weeks. All these alterations he vindicates in his notes at the end of this chapter. In the text I have inserted Houbigant's dots, or marks of distinction between the different members of the verses. Various Readings Dan 9:24 שבוים שבעים weeks written full, so to prevent mistakes, in thirteen of Kennicott's, four of De Rossi's, and one ancient of my own. שבעים Seventy-one of Kennicott's, and one of De Rossi's, have שבועים "weeks, weeks, weeks;" that is, "many weeks:" but this is a mere mistake. לכלא "to restrain." לכלח "to consume," is the reading of twenty-nine of Kennicott's, thirteen of De Rossi's, and one ancient of my own. ולחתם "and to seal up." Forty-three of Kennicott's, twelve of De Rossi's, and one of my own, have ולחתם "to make an end." One reads ולחתום, more full. חטאות "sins." חטאת "sin," in the singular, is the reading of twenty-six of De Rossi's; and so, in the second instance where this word occurs, two of my MSS. עלמים "everlasting." Two of my oldest MSS read שלמים, and so in the next instance. ונביא "and the prophet." The conjunction is omitted by two of Kennicott's. ותשכל "and understand." One of my MSS. has ותשכיל. Dan 9:25 מן מוצא "from the publication." One MS. of De Rossi's omits the מן "from," and instead of either, one of my oldest MSS. has למוצא "to the publication." משיה "Messiah." Nine MSS. read the word with the point sheva, which makes it read, in regimine, "the anointed of the prince." But this is evidently the effect of carelessness, or rather design. שבעה "seven." Two MSS. add the conjunction ו vau, "and." ולבנות "and to build." One of mine omits the conjunction. שבעים שבעה "seven weeks." One of Kennicott's has שבעים שבה "seventy years." ושבעים "and weeks." One of Kennicott's has ושבוע and a week." ששים "sixty." A few add the conjunction ו vau, "and sixty;" and another has ששה "six;" and another שבעים "seventy." Wherever this word signifies weeks, two of my oldest MSS. write it full שבועים. In one of my MSS. השבועים ששים are omitted in the text, but added by a later hand in the margin. וחרוץ "and the ditch." One MS. has העיר "the city." And for רחב "street," one of mine has רחוב of the same meaning, but more full. ובצוק "and in straits," or anxiety. One MS. without and, as the Vulgate and Septuagint. Dan 9:26 והקדש "and the holy place or sanctuary." But two of my most ancient MSS., and four of Kennicott's, leave out the ו vau, and read הקדש והעיר "and the holy city," or "city of holiness," instead of "the city and sanctuary." In one MS. ו is omitted in והעיר. וקצו "and its end." One MS. omits the conjunction ו and; one omits the following קץ "the end;" reading thus:" and unto the war." But a more singular reading is that of one of my own MSS. written about a.d. 1136, which has וקיצו "and its summer." ששים "sixty." But one of Kennicott's MSS. has ששים שבעים "sixty weeks;" and another adds the conjunction, And sixty. ישחית shall destroy." But one of De Rossi's has ישחת "shall be destroyed." עם "the people." עם im, "with," is the reading of one of Kennicott's, with the Septuagint, Theodotion, Syriac, Hexapla, Vulgate, and Arabic. בשטף "with a flood." One MS. has השטף "the flood." ועל כנף "and upon the wing." Nearly twenty MSS. have ועד "and unto," etc. Dan 9:27 ועד קץ "and unto the end." עד־ "to the end;" and one has ועל "and upon." קץ "the end." One has עת "the time;" and another both, עת קץ "the time of the end." ועל כנף שקוצים "and upon the wing (or battlement) abomination." Instead of this, one of the Parisian MSS. numbered three hundred and thirteen in Kennicott's, has ובהיכל יהיה שיקוץ "and in the temple there shall be abomination." See the preceding notes. This is a similar reading to Theodotion, the Vulgate, Septuagint, Syriac, Hexapla, and the Arabic; and is countenanced by our Lord, Mat 24:15. After all that has been said on this reading, (which may be genuine, but is less liable to suspicion, as the MS. appears to be the work of some Christian; it is written from the left to the right hand, and is accompanied by the Vulgate Latin), if this be an attempt to accommodate the Hebrew to the Vulgate, it should be stated that they who have examined this MS. closely, have asserted that there is no evidence that the writer has endeavored to conform the Hebrew to the Latin text, unless this be accounted such. The ancient versions give this reading great credit. שקוצים "abominations." One of mine has less fully שקצים. משמם "desolation." One of mine has more fully משימם. ועד "and unto," is wanting in one of mine; ועל "and upon" is the reading in one other. על שומם "until the desolation." שומם "the desolation." One of mine has שמם without the ו vau. על is wanting; but is added in the margin, by a later hand, in another of these ancient MSS. I have thus set down almost all the variations mentioned by Kennicott and De Rossi, and those furnished by three ancient MSS. of my own, that the learned reader may avail himself of every help to examine thoroughly this important prophecy. Upwards of thirty various readings in the compass of four verses, and several of them of great moment.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This verse contains four statements. - The first is: "He shall confirm the covenant to many for one week." Following the example of Theodotion, many (Hv., Hgstb., Aub., v. Leng., Hitzig, Hofm.) regard אחד שׁבוּע אח as the subject: one week shall confirm the covenant to many. But this poetic mode of expression is only admissible where the subject treated of in the statement of the speaker comes after the action, and therefore does not agree with בּרית הגבּיר, where the confirming of the covenant is not the work of time, but the deed of a definite person. To this is to be added the circumstance that the definitions of time in this verse are connected with those in Dan 9:25, and are analogous to them, and must therefore be alike interpreted in both passages. But if, notwithstanding these considerations, we make אחד שׁבוּע the subject, the question then presses itself upon us, Who effects the confirming of the covenant? Hvernick, Hengstenberg, and Auberlen regard the Messias as the subject, and understand by the confirming of the covenant, the confirming of the New Covenant by the death of Christ. Ewald, v. Lengerke, and others think of Antiochus and the many covenants which, according to 1 Macc. 1:12, he established between the apostate Jews and the heathen Greeks. Hitzig understands by the "covenant" the O.T. Covenant, and gives to הגבּיר the meaning to make grievous: The one week shall make the covenant grievous to many, for they shall have to bear oppression on account of their faith. On the other hand, Hofmann (Schriftbew.) renders it: The one week shall confirm many in their fidelity to the faith. But none of these interpretations can be justified. The reasons which Hengstenberg adduces in support of his view that the Messias is the subject, are destitute of validity. The assertion that the Messias is the chief person spoken of in the whole of this passage, rests on the supposition, already proved to be untenable, that the prince who was to come (Dan 9:26) was the instrument of the Anointed, and on the passages in Isa 53:11; Isa 42:6, which are not parallel to that under consideration. The connection much more indicates that Nagid is the subject to הגבּיר, since the prince who was to come is named last, and is also the subject in the suffix of קצּו (his end), the last clause of Dan 9:26 having only the significance of an explanatory subordinate clause. Also "the taking away of the daily sacrifice combines itself in a natural way with the destruction (Dan 9:26) of the city and the temple brought about by the הבּא נגיד;" - further, "he who here is represented as 'causing the sacrifice and oblation to cease' is obviously identical with him who changes (Dan 7:25) the times and usages of worship (more correctly: times and law)" (Kran.). "The reference of הגבּיר to the ungodly leader of an army, is therefore according to the context and the parallel passages of this book which have been mentioned, as well as in harmony with the natural grammatical arrangement of the passage," and it gives also a congruous sense, although by the Nagid Titus cannot naturally be understood. בּרית הגבּיר means to strengthen a covenant, i.e., to make a covenant strong (Hitzig has not established the rendering: to make grievous). "Covenant" does not necessarily mean the covenant of God (Old Testament or New Testament Covenant), since the assertion that this word occurs only in this book with reference to the covenant of God with Israel (Hgstb.) does not also prove that it must here have this meaning; and with expression בּרית הגבּיר with ל is analogous to בּרית כּרּת [icere faedus] with ל; and the construction with ל signifies that as in the forming of a covenant, so in the confirming of a covenant, the two contracting parties are not viewed as standing on an equality, but he who concludes or who confirms the covenant prevails, and imposes or forces the covenant on the other party. The reference to the covenant of God with man is thus indeed suggested, yet it is not rendered necessary, but only points to a relation analogous to the concluding of a covenant emanating from God. לרבּים with the article signifies the many, i.e., the great mass of the people in contrast with the few, who remain faithful to God; cf. Mat 24:12. Therefore the thought is this: That ungodly prince shall impose on the mass of the people a strong covenant that they should follow him and give themselves to him as their God. While the first clause of this verse announces what shall happen during the whole of the last week, the second treats only of the half of this period. השׁבוּע חצי we cannot grammatically otherwise interpret than the definition of time mentioned immediately before, and thus, for reasons give above, cannot take it as the subject of the clause, but only as the accusative of the duration of time, consequently not in the sense of the ablative: in the midst of the week. The controversy whether חצי here means half, or midst, has no bearing on the matter, and acquires significance only if we interpret חצי, in opposition to the context, as synonymous with בּחצי, or with Klief., which is equally untenable and impossible in this context, regard השׁבוּע חצי as an absolute definition. חצי signifies only half, not midst. Only where the representation of an extent of space or period of time prevails can we render it, without a change of its meaning, by the word midst. In the half of the night is the same as in the middle of the night, at midnight, Exo 12:29; in the half of the firmament, Jos 10:13, is the same as in the middle of the space of the heavens across which the sun moves during day; in the half of the day of life is the same as in the middle of the period of life, Psa 102:25. But during the half of the week is not the same as: in the middle of the week. And the objection, that if we here take חצי in the sense of half, then the heptad or cycle of seven would be divided into two halves (Klief.), and yet of only one of them was anything said, is without significance, because it would touch also the explanation "and in the midst of the heptad," since in this case of the first, before the middle of the expiring half of the week, nothing also is said of what shall be done in it. If Kliefoth answers this objection by saying that we must conceive of this from the connection, namely, that which brings the power of Antichrist to its height, then we shall be able also, in the verbally correct interpretation of השׁבוּע חצי, to conceive from the connection what shall happen in the remaining period of the שׁבוּע. Yet weaker is the further objection: "that which is mentioned as coming to pass השׁבוּע חצי, the causing of the offering of sacrifice to cease, is something which takes place not during a period of time, but at a terminus" (Kliefoth); for since השׁבּית does not properly mean to remove, but to make to rest, to make quiet, it is thus not conceivable why we should not be able to say: The sacrifice shall be made to rest, or made still, during half a week. In the verbally correct interpretation of השׁבוּע חצי, the supposition that the second half of the heptad is meant loses its support, for the terminus a quo of this half remains undefined if it cannot be determined from the subject itself. But this determination depends on whether the taking away of the sacrifice is to be regarded as the putting a complete termination to it, or only the causing of a temporary cessation to the service of sacrifice, which can be answered only by our first determining the question regarding the historical reference of this divine revelation. וּמנחה זבח, bloody and unbloody sacrifice, the two chief parts of the service of sacrifice, represent the whole of worship by sacrifice. The expression is more comprehensive than התּמיד, Dan 8:11, the continuance in worship, the daily morning and evening sacrifice, the cessation of which does not necessarily involve the putting an end to the service of sacrifice. The third clause of this verse, משׁמם שׁקּוּצים כּנף ועל, is difficult, and its interpretation has been disputed. The lxx have rendered it: καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων ἔσται. Theodotion has given the same rendering, only omitting ἔσται. The Vulgate has: et erit in templo abominatio desolationis. The church interpreters have explained the words in accordance with these translations, understanding by שׁקּוּצים כּנף the abomination of idols in the temple, or the temple desecrated by the abomination of idols. Hvernick explains the words of the extreme height of abomination, i.e., of the highest place that can be reached where the abominations would be committed, i.e., the temple as the highest point in Jerusalem; Hengstenberg, on the contrary, regards the "wing of the abominations" as the pinnacle of the temple so desecrated by the abomination that it no longer deserved the name of a temple of the Lord, but the name of an idol-temple. Auberlen translates it "on account of the desolating summit of abominations," and understands by it the summit of the abominations committed by Israel, which draws down the desolation, because it is the desolation itself, and which reached its acme in the desecration of the temple by the Zealots shortly before the destruction of Jerusalem. But no one of these interpretations is justified by the language here used, because כּנף does not signify summit, highest point. This word, it is true, is often used figuratively of the extremity or skirt of the upper garment or cloak (Sa1 15:27; Sa1 24:5; Hag 2:12), of the uttermost part, end, of the earth, Isa 24:16, and frequently in the plur. of the borders of the earth, in the rabbin. also of the lobes of the lungs, but demonstrably never of the summit as the highest point or peak of an object; and thus can mean neither the temple as the highest point in Jerusalem, nor the pinnacle of the temple desecrated by the abomination, nor the summit of the abomination committed by Israel. "It is used indeed," as Bleek (Jahrbb. v. p. 93) also remarks, "of the extreme point of an object, but only of that which is extended horizontally (for end, or extremity), but never of that which is extended perpendicularly (for peak)." The use of it in the latter sense cannot also be proved from the πτερύγιον τοῦ ἱεροῦ, Mat 4:5; Luk 4:9. Here the genitive τοῦ ἱεροῦ, not τοῦ ναοῦ, shows that not the pinnacle, i.e., the summit of the temple itself, is meant, but a wing or adjoining building of the sanctuary; and if Suidas and Hesychius explain πτερύγιον by ἀκρωτήριον, this explanation is constructed only from the passages of the N.T. referred to, and is not confirmed by the Greek classics. But though πτερύγιον may have the meaning of summit, yet this can by no means be proved to be the meaning of כּנף. Accordingly שׁקּוּצים כּנף cannot on verbal grounds be referred to the temple. This argument from the words used is not set aside by other arguments which Hengstenberg brings forward, neither by the remark that this explanation harmonizes well with the other parts of the prophecy, especially the removal of the sacrifice and the destruction of the temple, nor by the reference to the testimony of tradition and to the authority of the Lord. For, with reference to that remark, we have already shown in the explanation of the preceding verses that they do not refer to the destruction of Jerusalem by Titus, and thus are not reconcilable with this interpretation of שׁקּוּצים כּנף. But the testimony of tradition for this interpretation in Josephus, De bello Jud. iv. 6. 3, that by the desecration of the temple on the part of the Zealots an old prophecy regarding the destruction of the temple was fulfilled, itself demonstrates (under the supposition that no other passage occur in the book of Daniel in which Josephus would be able to find the announcement of bloody abomination in the temple which proceeded even from the members of the covenant people) nothing further than that Josephus, with many of his contemporaries, found such a prophecy in this verse in the Alexandrine translation, but it does not warrant the correctness of this interpretation of the passage. This warrant would certainly be afforded by the words of our Lord regarding "the abomination of desolation spoken of by Daniel the prophet standing in the holy place" (Mat 24:15.; Mar 13:14), if it were decided that the Lord had this passage (Dan 9:27) alone before His mind, and that He regarded the "abomination of desolation" as a sign announcing the destruction of Jerusalem by the Romans. But neither of these conditions is established. The expression βδέλυγμα τῆς ἐρημώσεως is found not only in Dan 9:27 (where the lxx and Theod. have the plur. ἐρημώσεων), but also in Dan 11:31 (βδ. ἐρημώσεως) and Dan 12:11 (τὸ βδ. τῆς ἐρημώσεως), and thus may refer to one of these passages. The possibility of this reference is not weakened by the objection, "that the prophecy Daniel 11 and Dan 12:1-13 was generally regarded as fulfilled in the Maccabean times, and that the fulfilling of Daniel 9 was placed forward into the future in the time of Christ" (Hgstb.), because the Lord can have a deeper and more correct apprehension of the prophecies of Daniel than the Jewish writers of His time; because,moreover, the first historical fulfilling of Daniel 11 in the Maccabean times does not exclude a further and a fuller accomplishment in the future, and the rage of Antiochus Epiphanes against the Jewish temple and the worship of God can be a type of the assault of Antichrist against the sanctuary and the church of God in the time of the end. Still less from the words, "whoso readeth, let him understand" (Mat 24:15), can it be proved that Christ had only Dan 9:27, and not also Dan 11:31 or Dan 12:11, before His view. The remark that these words refer to בּדּבר בּין (understand the matter), Dan 9:23, and to ותשׂכּל ותדע (know, and understand), does not avail for this purpose, because this reference is not certain, and בּין את־הדּבר dna ,n (and he understood the thing) is used (Dan 10:1) also of the prophecy in Daniel 10 and 11. But though it were beyond a doubt that Christ had, in the words quoted, only Dan 9:27 before His view, yet would the reference of this prophecy to the destruction of Jerusalem by the Romans not be thereby proved, because in His discourse Christ spake not only of this destruction of the ancient Jerusalem, but generally of His παρουσία and the συντέλεια τοῦ αἰῶνος (Mat 24:3), 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. But from such passages as Deu 32:11; Exo 19:4, and Psa 18:11, we perceive the sense in which wings are attributed to the שׁקּוּצים, the idolatrous objects. (Note: The interpretation of J. D. Michaelis, which has been revived by Hofmann, needs no serious refutation. They hold that שׁקּוּצים כּנף signifies an idol-bird, and denotes the eagle of Jupiter of Zeus. Hofm. repeats this interpretation in his Schriftbew. ii. 2, p. 592, after he had abandoned it.) In the first of these passages (Deu 32:11), wings, the wings of an eagle, are attributed to God, because He is the power which raises up Israel, and lifting it up, and carrying it throughout its history, guides it over the earth. In P. 18 wings are attributed to the wind, because the wind is contemplated as the power which carries out the will of God throughout the kingdom of nature. "Thus in this passage wings are attributed to the שׁקּוּצים, idol-objects, and to idolatry with its abominations, because that shall be the power which lifts upwards the destroyer and desolater, carries him, and moves with him over the earth to lay waste" (Klief.). (Note: Similarly, and independently of Kliefoth, Kranichfeld also explains the words: "The powerful heathen enemy of God is here conceived of as carried on (על) these wings of the idol-abomination, like as the God of the theocracy is borne on the wings of the clouds, and on cherubim, who are His servants; cf. Psa 18:11; Psa 104:3.") The last clause, וגו ועד־כּלה, is differently construed, according as the subject to תּתּך, which is wanting, or appears to be wanting, is sought to be supplied from the context. Against the supposition of Hvernick and Ebrard, who take תּתּך as impersonal: "it pours down," it is rightly objected that this word is never so found, and can so much the less be so interpreted here, since in Dan 9:11 it is preceded by a definite subject. Others supply a subject, such as anger (Berth.), or curse and oath from Dan 9:11; the former is quite arbitrary, the latter is too far-fetched. Others, again (Hengstenberg, Maurer), take ונחרצה כלה (the consummation and that determined) as the subject. This is correct according to the matter. We cannot, however, so justify the regarding of ועד as a conjunction: till that; for, though עד is so used, ועד is not; nor, once more, can we justify the taking of ונחרצה כלה as a whole as the subject (Hofmann), or of ונחרצה alone as the subject (v. Leng., Hitzig, Kliefoth), since ועד is not repeated before ונחרצה on account of the ו(with v. Leng.), nor is ונחרצה alone supplied (with Hitz.), nor is the וbefore נחרצה to be regarded (with Klief.) as a sign of the conclusion. Where וintroduces the conclusion, as e.g., Dan 8:14, it is there united with the verb, and thus the expression here should in that case be נחרצה ותּתּך. The relative interpretation of תּתּך is the only one which is verbally admissible, whereby the words, "and till the consummation and that determined," are epexegetically connected to the foregoing clause: "and till the consummation and that determined which shall pour down upon the desolater." The words ונחרצה כלה remind us of Isa 10:23 and Isa 28:22, and signify that which is completed = altogether and irrevocably concluded, i.e., substantially the inflexibly decreed judgment of destruction. The words have here this meaning, as is clear from the circumstance that נחרצה points back to שׁממות נחרצת (Dan 9:26, desolations are determined), and כלה עד corresponds to קץ עד (Dan 9:26). In Dan 11:31 משׁמם is not in a similar manner to be identified with שׁמם, but has the active signification: "laying waste," while שׁמם has the passive: "laid waste." Both words refer to the Nagid, but with this difference, that this ungodly prince who comes as the desolater of the city and the sanctuary will on that account become desolate, that the destruction irrevocably decreed by God shall pour down upon him as a flood. Let us now, after explaining the separate clauses, present briefly the substance of this divine revelation. We find that the Dan 9:25-27 contain the following announcement: From the going forth of the word to restore and build Jerusalem to the appearance of the Messias seven weeks shall pass away; after that, during threescore and two weeks the city shall be restored and built up amid the oppressions of the times; but after the sixty-two weeks the Messias shall be cut off, so that to Him nothing remains, and the city, together with the sanctuary, shall be destroyed by the people of a prince who shall come, who shall find his end in the flood; but the war shall continue to the end, since destruction is irrevocably decreed. That prince shall force a strong covenant for one week on the mass of the people, and during half a week shall take away the service of sacrifice, and, borne on the wings of idol-abominations, shall carry on a desolating rule, till the firmly decreed judgment shall pour itself upon him as one desolated. - According to this, the first seven weeks are determined merely according to their beginning and their end, and nothing further is said as to their contents than may be concluded from the definition of its terminus a quo, "to restore and to build Jerusalem," namely, that the restoring and the building of this city shall proceed during the period of time indicated. The sixty-two weeks which follow these seven weeks, ending with the coming of the Messias, have the same contents, only with the more special definition, that the restoration and the building in the broad open place and in the limited place shall be carried on in oppressive times. Hence it is clear that this restoration and building cannot denote the rebuilding of the city which was destroyed by the Chaldeans, but refers to the preservation and extension of Jerusalem to the measure and compass determined by God in the Messianic time, or under the dominion of the Messias, since He shall come at the end of the seven weeks, and after the expiry of the sixty-two weeks connected therewith shall be cut off, so that nothing remains to Him. The statements of the angel (Dan 9:26, Dan 9:27) regarding the one week, which, because of the connection, can only be the seventieth, or the last of the seventy, are more ample. The cutting off of the Messias forms the beginning of this week; then follows the destruction of the city and of the sanctuary by the people of the coming prince, who shall find his end in the flood, not immediately after his coming, but at the end of this week; for the war shall continue to the end, and the prince shall take away the service of sacrifice during half a week, till the desolation determined as a flood shall pour down upon him, and make the desolater desolated. If we compare with this the contents of Dan 9:24, according to which seventy weeks are determined to restrain transgression, to make an end of sin and iniquity, partly by atonement and partly by shutting up, to bring in everlasting righteousness, to seal up the vision and prophecy, and to consecrate a new most holy, we shall find that the reciprocal statements are so related to each other, that Dan 9:25-27 present what shall be done in the course of the seventy weeks, which are divided into three periods, but Dan 9:24 what shall be the result of all these things. The seventieth week ends, according to Dan 9:27, with the judgment on the destroyer of the city and the sanctuary of God; but with this judgment shall be the conclusion of the divine counsel of salvation, or the kingdom of God shall be consummated. This was revealed to the prophet in Daniel 7, and thus does not need to be here expressly repeated. If that which, according to Dan 9:24, shall happen with the expiry of the seventy appointed weeks stood after Dan 9:27, then would the connection of the judgment on the last enemy of God with the consummation of the kingdom of God appear here also distinctly to view. But it was not necessary after Daniel 7 to give express prominence to this connection here; and Gabriel here first mentions the positive aim and end of the divine plan of salvation with Israel, because he gives to the prophet a comforting answer to remove his deep distress on account of his own sins, and the sin and guilt of his people, and therein cannot conceal the severe affliction which the future would bring, because he will announce to him that by the sins of the people the working out of the deliverance designed by God for them shall not be frustrated, but that in spite of the great guilt of Israel the kingdom of God shall be perfected in glory, sin and iniquity blotted out, everlasting righteousness restored, the prophecy of the judgment and of salvation completed, and the sanctuary where God shall in truth dwell among His people erected. In order to establish this promise, so rich in comfort, and firmly to ratify it to Daniel he unveils to him (Dan 9:25-27), in its great outlines, the progress of the development of the kingdom of God, first from the end of the Exile to the coming of the Messias; then from the appearance of Christ to the time far in the future, when Christ shall be cut off, so that nothing remains to Him; and finally, the time of the supremacy and of the victory of the destroyer of the church of God, the Antichrist, and the destruction of this enemy by the irrevocably determined final judgment. If, now, in this he says nothing particular regarding the first period of this development, regarding the time from the Exile to Christ, the reason is, that he had already said all that was necessary regarding the development of the world-kingdom, and its relation to the kingdom and people of God, in the preceding revelation in Daniel 8. It is the same angel Gabriel who (Daniel 8) comforted Daniel, and interpreted to him the vision of the second and third world-kingdom, and who here brings to him further revelations in answer to his prayer regarding the restoration of the holy city, which was lying in ruins, as is expressly remarked in Dan 9:21. - Also regarding the second long period which passes from the appearance of the Messias to His annihilation (Vernichtung), i.e., the destruction of His kingdom on the earth, little is apparently said, but in reality in the few words very much is said: that during this whole period the restoration and building shall proceed amid the oppressions of the times, namely, that the kingdom of God shall be built up to the extent determined by God in this long period, although amid severe persecution. this persecution shall during the last week mount up to the height of the cutting off of Christ and the destruction of His kingdom on the earth; but then with the extermination of the prince, the enemy of God, it shall reach its end. But if, according to what has been said, this revelation presents the principal outlines of the development of the kingdom of God from the time of Daniel to its consummation at the end of this epoch of the world, the seventy שׁבעים which are appointed for it cannot be year-weeks, or cycles of seven years, but only symbolically defined periods of measured duration. This result of our exposition contradicts, however, the usual interpretations of this prophecy so completely, that in order to confirm our exposition, we must put thoroughly to the test the two classes of opposing interpretations - which, however, agree in this, that the definitions of time are to be understood chronologically, and that under the שׁבעים year - weeks are to be understood-and examine whether a chronological reckoning is in all respects tenable. The first class of expositors who find the appearance of Christ in the flesh and His crucifixion, as well as the destruction of Jerusalem by the Romans, prophesied of in this passage, adduce in support of their view, partly the agreement of the chronological periods, partly the testimony of Christ, who referred Dan 9:27 to the destruction of Jerusalem by the Romans. How does it now stand with these two arguments? The first Hengstenberg (Christol. iii. 1, p. 137) introduces with the remark, "The predominant view in the synagogue and in the church has always been, that the seventy weeks, as well as the shorter periods into which the whole period is divided, are closely fixed and limited. The opposite supposition becomes very suspicious by this, that it is maintained only by such as come into conflict with the chronology by their hypotheses, or take no interest in chronological investigations." He then seeks first to confute the arguments brought forward in favour of the supposition that the chronological definitions are only given in the lump (in Bausch und Bogen), and then to present the positive arguments for the definiteness of the chronological statements. But he has in this identified the definiteness of the prophecy in general with its chronological definiteness, while there is between these two ideas a noticeable difference. Of the positive arguments adduced, the first is, that the seventy weeks stand in closer relation to the seventy years of Jeremiah, in so far as regards chronological definiteness, when the seventy years of Jeremiah are understood as strictly chronological and as chronologically fulfilled. But the force of this argument is neutralized by the fact, that in Jeremiah a chronologically described period, "years," is in this prophecy, on the contrary, designated by a name the meaning of which is disputed, at all events is chronologically indefinite, since weeks, if seven-day periods are excluded by the contents off the prophecy, can as well signify Sabbath or jubilee periods, seven-year or seven times seven-years epochs. Still weaker is the second argument, that all the other designations of time with reference to the future in the book of Daniel are definite; for this is applicable only to the designations in Dan 8:14 and Dan 12:11-12, in which evening-mornings and days are named, but not to the passages Dan 7:25; Dan 12:7, and Dan 4:13 (16), where the chronologically indefinite expression, time, times, occurs, which are arbitrarily identified with years. There remains thus, for the determination of the time spoken of in this prophecy, only the argument from its fulfilment, which should give the decision for the chronological definiteness. But, on the contrary, there arises a grave doubt, from the circumstance that among the advocates of the so-called "church Messianic interpretation" the terminus a quo of the prophecy is disputed; for some of these interpreters take the edict of Cyrus (b.c. 536) as such, while, on the other hand, others take the edict which Artaxerxes issued on the return of Ezra to Jerusalem for the restoration of the service of God according to the law, in the seventeenth year of his reign, i.e., in the year b.c. 457, and others, again, among whom is Hengstenberg, take the journey of Nehemiah to Jerusalem with the permission to rebuild the walls of Jerusalem, in the twentieth year of Artaxerxes, i.e., b.c. 445, or according to Hengstenberg, b.c. 455, as the terminus a quo of the seventy weeks - a difference of eighty-one years, which in chronological reckoning is very noticeable. In our interpretation of Dan 9:25, we have given our decided opinion that the וגו להשׁיב דּבר, from the going forth of which seventy years are to be reckoned, refers to the edict of Cyrus permitting the Jews to return to their fatherland, and the arguments in favour of that opinion are given above. Against this reference to the edict of Cyrus, Hvernick, He
Jamieson-Fausset-Brown Bible Commentary
he shall confirm the covenant--Christ. The confirmation of the covenant is assigned to Him also elsewhere. Isa 42:6, "I will give thee for a covenant of the people" (that is, He in whom the covenant between Israel and God is personally expressed); compare Luk 22:20, "The new testament in My blood"; Mal 3:1, "the angel of the covenant"; Jer 31:31-34, describes the Messianic covenant in full. Contrast Dan 11:30, Dan 11:32, "forsake the covenant," "do wickedly against the covenant." The prophecy as to Messiah's confirming the covenant with many would comfort the faithful in Antiochus' times, who suffered partly from persecuting enemies, partly from false friends (Dan 11:33-35). Hence arises the similarity of the language here and in Dan 11:30, Dan 11:32, referring to Antiochus, the type of Antichrist. with many-- (Isa 53:11; Mat 20:28; Mat 26:28; Rom 5:15, Rom 5:19; Heb 9:28). in . . . midst of . . . week--The seventy weeks extend to A.D. 33. Israel was not actually destroyed till A.D. 79, but it was so virtually, A.D. 33, about three or four years after Christ's death, during which the Gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (Act 7:54-60), the respite of grace granted to them was at an end (Luk 13:7-9). Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (compare Gen 2:17 with Gen 5:5; Hos 13:1-2), its actual destruction by Titus being the consummation of the removal of the kingdom of God from Israel to the Gentiles (Mat 21:43), which is not to be restored until Christ's second coming, when Israel shall be at the head of humanity (Mat 23:39; Act 1:6-7; Rom 11:25-31; Rom. 15:1-32). The interval forms for the covenant-people a great parenthesis. he shall cause the sacrifice . . . oblation to cease--distinct from the temporary "taking away" of "the daily" (sacrifice) by Antiochus (Dan 8:11; Dan 11:31). Messiah was to cause all sacrifices and oblations in general to "cease" utterly. There is here an allusion only to Antiochus' act; to comfort God's people when sacrificial worship was to be trodden down, by pointing them to the Messianic time when salvation would fully come and yet temple sacrifices cease. This is the same consolation as Jeremiah and Ezekiel gave under like circumstances, when the destruction of Jerusalem by Nebuchadnezzar was impending (Jer 3:16; Jer 31:31; Eze 11:19). Jesus died in the middle of the last week, A.D. 30. His prophetic life lasted three and a half years; the very time in which "the saints are given into the hand" of Antichrist (Dan 7:25). Three and a half does not, like ten, designate the power of the world in its fulness, but (while opposed to the divine, expressed by seven) broken and defeated in its seeming triumph; for immediately after the three and a half times, judgment falls on the victorious world powers (Dan 7:25-26). So Jesus' death seemed the triumph of the world, but was really its defeat (Joh 12:31). The rending of the veil marked the cessation of sacrifices through Christ's death (Lev 4:6, Lev 4:17; Lev 16:2, Lev 16:15; Heb 10:14-18). There cannot be a covenant without sacrifice (Gen 8:20; Gen 9:17; Gen 15:9, &c.; Heb 9:15). Here the old covenant is to be confirmed, but in a way peculiar to the New Testament, namely, by the one sacrifice, which would terminate all sacrifices (Psa 40:6, Psa 40:11). Thus as the Levitical rites approached their end, Jeremiah, Ezekiel, and Daniel, with ever increasing clearness, oppose the spiritual new covenant to the transient earthly elements of the old. for the overspreading of abominations--On account of the abominations committed by the unholy people against the Holy One, He shall not only destroy the city and sanctuary (Dan 9:25), but shall continue its desolation until the time of the consummation "determined" by God (the phrase is quoted from Isa 10:22-23), when at last the world power shall be judged and dominion be given to the saints of the Most High (Dan 7:26-27). AUBERLEN translates, "On account of the desolating summit of abominations (compare Dan 11:31; Dan 12:11; thus the repetition of the same thing as in Dan 9:26 is avoided), and till the consummation which is determined, it (the curse, Dan 9:11, foretold by Moses) will pour on the desolated." Israel reached the summit of abominations, which drew down desolation (Mat 24:28), nay, which is the desolation itself, when, after murdering Messiah, they offered sacrifices, Mosaic indeed in form, but heathenish in spirit (compare Isa 1:13; Eze 5:11). Christ refers to this passage (Mat 24:15), "When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place" (the latter words being tacitly implied in "abominations" as being such as are committed against the sanctuary). TREGELLES translates, "upon the wing of abominations shall be that which causeth desolation"; namely, an idol set up on a wing or pinnacle of the temple (compare Mat 4:5) by Antichrist, who makes a covenant with the restored Jews for the last of the seventy weeks of years (fulfilling Jesus' words, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it, then in the midst of the week breaks it, causing the daily sacrifices to cease. TREGELLES thus identifies the last half week with the time, times, and a half of the persecuting little horn (Dan 7:25). But thus there is a gap of at least 1830 years put between the sixty-nine weeks and the seventieth week. SIR ISAAC NEWTON explains the wing ("overspreading") of abominations to be the Roman ensigns (eagles) brought to the east gate of the temple, and there sacrificed to by the soldiers; the war, ending in the destruction of Jerusalem, lasted from spring A.D. 67 to autumn A.D. 70, that is, just three and a half years, or the last half week of years [JOSEPHUS, Wars of the Jews, 6.6]. poured upon the desolate--TREGELLES translates, "the causer of desolation," namely, Antichrist. Compare "abomination that maketh desolate" (Dan 12:11). Perhaps both interpretations of the whole passage may be in part true; the Roman desolator, Titus, being a type of Antichrist, the final desolator of Jerusalem. BACON [The Advancement of Learning, 2.3] says, "Prophecies are of the nature of the Author, with whom a thousand years are as one day; and therefore are not fulfilled punctually at once, but have a springing and germinant accomplishment through many years, though the height and fulness of them may refer to one age." The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world (Job 1:7; Job 2:1, &c.; Zac 3:1-2; Rev 12:7), and angels as the ministers of God's government of men. As in the world of nature (Joh 5:4; Rev 7:1-3), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real (Sa1 16:13-15; Kg1 22:22; Eph 6:12). Next: Daniel Chapter 10
John Gill Bible Commentary
And he shall confirm the covenant with many for one week,.... Sixty nine of the seventy weeks being accounted for, and the several events observed to be fulfilled in them; the angel proceeds to take notice of the remaining "one" week, or seven years, and what should be done within that space of time: a covenant should be confirmed with many; which is not to be understood of the Messiah's confirming the covenant of grace with many, or on account of all his people, by fulfilling the conditions of it, and by his blood and sacrifice, through which all the blessings of it come to them; for this is not for one week only, but for ever; but this is to be interpreted of the Roman people, spoken of in the latter part of the preceding verse; who, in order to accomplish their design to destroy the city and temple of Jerusalem, made peace with many nations, entered into covenant and alliance with them, particularly the Medes, Parthians, and Armenians, for the space of one week, or seven years; as it appears they did at the beginning of this week (l): and in the midst of the week he shall cause the sacrifice and the oblation to cease; the daily sacrifice of the Jews, and all their other offerings; and which was literally fulfilled "in the half part" (m) of this week, as it may be rendered; towards the close of the latter half of it, when the city of Jerusalem, being closely besieged by Titus, what through the closeness of the siege, the divisions of the people, and the want both of time and men, and beasts to offer, the daily sacrifice ceased, as Josephus (n) says, to the great grief of the people; nor have the Jews, ever since the destruction of their city and temple, offered any sacrifice, esteeming it unlawful so to do in a strange land: and at the same time, in the same half part of the week, for the overspreading of abominations he shall make it desolate; that is, the Roman people shall make the land of Judea desolate, for the overspreading of their abominations or idolatries in it. The words may be rendered, as by some, "upon the wing", the battlements of the temple, shall be the abominations, or "idols of the desolator", or "of him that makes desolate" (o); so Bishop Lloyd; meaning either the ensigns of the Roman army, which had upon them the images of their gods or emperors; and being set up in the holy place, and sacrificed to, nothing could be a greater abomination to the Jews; or else the blood of the zealots slain on these battlements, by which the holy place was polluted; see Mat 24:15, even until the consummation, and that determined shall be poured upon the desolate; that is, either these abominations shall continue in the place where they are set until the utter destruction of the city and temple; or the desolation made there should continue until the consummation of God's wrath and vengeance upon them; until the whole he has determined is poured out on this desolate people; and which continues unto this day, and will till the times of the Gentiles be fulfilled, Luk 21:24. Some, as Bishop Lloyd, render it, "upon the desolator" (p); meaning the Romans; and the sense they take to be is, that this vengeance shall continue upon the Jews until it is turned upon the head of those who have made them desolate: now this "one week", according to the sense given, must begin in the sixty third year of the vulgar era of Christ, about thirty years after the expiration of the sixty nine weeks; since it ends in the seventieth year of the same era, in which was the destruction of Jerusalem, the grand event assigned to it in this famous prophecy; when it might have been expected it should have begun at the end of the sixty nine weeks, and run on in a direct line from them. The true reason of its being thus separated from them is the longsuffering and forbearance of God to the people of the Jews, who gave them, as to the old world, space to repent; but his grace and goodness being slighted, things began to work at the beginning of this week towards their final ruin, which, in the close of it, was fully accomplished: from the whole of this prophecy it clearly appears that the Messiah must be come many hundred years ago. The Jews are sensible of the force of this reasoning; so that, to terrify persons from considering this prophecy, they denounce the following curse, "let them burst, or their bones rot, that compute the times" (q). R. Nehemiah, who lived about fifty years before the coming of Christ, declared the time of the Messiah, as signified by Daniel, could not be protracted longer than those fifty years (r). The Jews also say the world is divided into six parts, and the last part is from Daniel to the Messiah (s). (l) See Marshall's Chron. Treat. p. 271. (m) "et in dimidio hebdomadis", Montanus, Michaelis; "dimidio septimanae", Cocceius. (n) De Bello, Jud. l. 6. c. 2. (o) "desolator", Piscator, Gejerus; "desolans", Covveius; "stupefaciens", Montanus. (p) "super obstupescentem", Montanus; "in stupendem", Cocceius, (q) T. Bab. Sanhedrin. fol. 97. 2. (r) Apud Grotium de Ver. Rel. Christ l. 5. sect. 14. (s) Caphtor Uperah, fol 17. 2. Next: Daniel Chapter 10
Tyndale Open Study Notes
9:27 The ruler (literally he): Most interpreters understand this pronoun as referring to the ruler of 9:26. Some think that it refers back to the anointed one of 9:25-26 and is thus a prophecy about Christ, meaning that Christ caused a covenant to prevail and removed the need for sacrifices and offerings by his death. However, the word behind make a treaty has the sense of imposing a covenant, evidently by the use of force or intimidation. Antiochus IV imposed a covenant with the people of Judea following the beginning of his rule in 175 BC (cp. 11:23; see 1 Maccabees 1:10-15). Other interpreters believe that this prophecy was fulfilled in the events of AD 66–70. For still others, it refers to a future ruler. • The phrase put an end refers to a destructive action, not an act of God’s salvation such as the Messiah would accomplish by his death. In 167 BC, Antiochus IV ordered the people of Judea to cease all practice of Jewish worship in the Temple and instead practice pagan worship, on pain of death (see 1 Maccabees 1:41-63). Similarly, the Roman general Titus put an end to the sacrifices and offerings in the Temple when he destroyed it in AD 70. • a sacrilegious object that causes desecration (literally an abomination of desolation): Cp. Dan 8:13; 11:31; 12:11. This expression (Hebrew shiqqutsim meshomem) is possibly a mocking play on the Semitic name for Zeus (Ba‘al Shamayim, “Lord of the Heavens”). Idol-gods are often referred to as shiqquts, “abomination,” “desolation,” elsewhere in the Bible (see Deut 29:17; 2 Chr 15:8; Isa 66:3; Jer 32:34; Ezek 20:7), and the similarity between the sounds of shomem, “devastation, destruction, desolation,” and shamayim is clear. In December 167 BC, Antiochus IV erected an image of Zeus atop the altar of burnt offering in the Temple court and sacrificed unclean animals there. The same phrase (abomination of desolation) is used in 1 Maccabees 1:54 to describe that altar and its sacrifices. Jesus and multiple New Testament authors anticipated a desolating sacrilege in the future (Matt 24:15; Mark 13:14; Luke 21:20; 2 Thes 2:3-4). After Titus destroyed the Temple in Jerusalem in AD 70, the Romans set up their idols in the Temple precinct and made sacrifices to their gods (see Josephus, War 6.6.1). The apostle John later observed that many antichrists had appeared (1 Jn 2:18-23) and that the spirit of the antichrist was at work in the world (1 Jn 4:3). • The time of destruction is under God’s control, and the fate decreed for this defiler is certain to come (cp. Dan 7:11; 8:25; 11:45). So it is with every ruler who exalts himself against God and seeks to destroy God’s people.