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It is written:
Matthew 24:15-Therefore when you see the ‘ABOMINATION OF DESOLATION,’ spoken of by Daniel the prophet, standing in the holy place” (whoever reads, let him understand),
Again:
Luke 21:20-But when you see Jerusalem surrounded by armies, then know that its desolation is near.
We are told throughout the Old Testament Prophets in numerous passages about the abomination of desolation, especially in Daniel. It is likely that Daniel got the “abomination of desolation” language from Jeremiah, since he had a copy of Jeremiah’s Book (Daniel 9:2). Let’s notice all of the relevant passages before we delve into a detailed study of the matter.
Jeremiah 4:1, 6-8, 27-If you will return, O Israel,” says the LORD, “Return to Me; And if you will put away your abominations out of My sight, Then you shall not be moved…. Set up the standard toward Zion. Take refuge! Do not delay! For I will bring disaster from the north, And great destruction.” 7 The lion has come up from his thicket, And the destroyer of nations is on his way. He has gone forth from his place To make your land desolate. Your cities will be laid waste, Without inhabitant. 8 For this, clothe yourself with sackcloth, Lament and wail. For the fierce anger of the LORD—Has not turned back from us…. For thus says the LORD: “The whole land shall be desolate; Yet I will not make a full end.
Jeremiah 44:22-So the LORD could no longer bear it, because of the evil of your doings and because of the abominations which you committed. Therefore your land is a desolation, an astonishment, a curse, and without an inhabitant, as it is this day.
Daniel 8:13-Then I heard a holy one speaking; and another holy one said to that certain one who was speaking, “How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?”
Daniel 9:27-Then he shall confirm a covenant with many for one week; But in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate.”
Daniel 9:27 (Brenton)-And one week shall establish the covenant with many: and in the midst of the week my sacrifice and drink-offering shall be taken away: and on the temple shall be the abomination of desolations; and at the end of time an end shall be put to the desolation.
Daniel 11:31-And forces shall be mustered by him, and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation.
Daniel 12:11-And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days.
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Let’s study.
The word “abomination” had reference primarily to a religious desecration.
“a-bom-i-na’-shun (piggul, to’ebhah, sheqets (shiqquts)): Three distinct Hebrew words are rendered in the English Bible by “abomination,” or “abominable thing,” referring (except in Ge 43:32; 46:34) to things or practices abhorrent to Yahweh, and opposed to the ritual or moral requirements of His religion. It would be well if these words could be distinguished in translation, as they denote different degrees of abhorrence or loathsomeness. The word most used for this idea by the Hebrews and indicating the highest degree of abomination is to’ebhah, meaning primarily that which offends the religious sense of a people. When it is said, for example, “The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians,” this is the word used; the significance being that the Hebrews were repugnant to the Egyptians as foreigners, as of an inferior caste, and especially as shepherds (Ge 46:34). The feeling of the Egyptians for the Greeks was likewise one of repugnance. Herodotus (ii.41) says the Egyptians would not kiss a Greek on the mouth, or use his dish, or taste meat cut with the knife of a Greek.” (George B. Eager, “Abomination,” in James Orr, Bible Encyclopedia (ISBE), 1149-1157 (Kindle Edition); OSNOVA)
The word “desolation” means “waste; destruction.”
So the abomination of desecration would be a religious sacrilege that would lead to devastation and destruction.
With that in mind, please notice that there are actually four incidents described in Daniel (and Jeremiah) that may be termed “abomination of desolation.”
The first is in regard to king Nebuchadnezzar.
“In both Hebrew and Greek, the phrase the abomination of desolation is an unusual grammatical construction. The best explanation for this is the literary and theological linkage of abomination and desolation in the prophetic writings of Jeremiah and Ezekiel. These texts treat extensively the desecration and defilement of the Temple, and they frequently mention the abominations and desolations of pagan profanation of the Sanctuary (Jeremiah 4: 1,27; 7: 10; 44: 22; Ezekiel 5: 11,14-15; 7: 20) as well as the foreign invaders who will further desecrate and destroy the Temple (Jeremiah 4: 6-8; Ezekiel 6: 11; 7: 20-23). Jeremiah 44: 22 in particular states that Israel’s abominations have caused the desolation of the Land and made it “an object of horror” (compare Ezekiel 5: 11,15; 7: 20-24; 36: 19-21).” (Ed Hinson, Mark Hitchcock, The Harvest Handbook™ of Bible Prophecy: A Comprehensive Survey from the World’s Foremost Experts, 13 (Kindle Edition): Eugene, OR: Harvest House Publishers)
Nebuchadnezzar destroyed the first Jewish temple. He brought his pagan gods to Jerusalem and laid siege to it. Later, he was made like a wild beast of the ground (Daniel 4). It is here that we read this interesting detail:
Daniel 4:16-Let his heart be changed from that of a man, Let him be given the heart of a beast, And let seven times pass over him.
Notice the phrase “seven times” or “seven seasons.” Speaking of some of the archaeological evidence regarding the events in Daniel, Cooper tells us:
“This passage would be but a remarkable piece of theatre, were it not for the fact that it is historically verified. Nebuchadnezzar did lose his mind at some time after the Convocation at Dura, and its effects were noticeable to say the least. 1 The Babylonians themselves–and a Greek!–tell us about it. But in spite of this, the historicity of Daniel 4 is universally denied–not to say deplored-by critics, who see nothing in it but fiction, a fairy tale, and the wishful thinking on the part of a Jew who fantasises about a great king being converted by him to the true faith. Not a word of it actually happened. However…. The fourth chapter of the Book of Daniel, like the rest of this astonishing book, is not without its witnesses and their written depositions. We shall consider them in a moment. Meanwhile, one objection from the critics needs to be dealt with. It is the notion that what came to be known as the ‘madness’ of Nebuchadnezzar lasted for seven years. There are those who say there is no room in the records for that long a period of incapacity on the part of the king. Well, there is room, and plenty of it. Nebuchadnezzar reigned for a total of 43 years, the first eleven of which are reasonably well documented. But then, there is a very long and unusual hiatus, leaving some 32 years pretty much unaccounted for. 2 But that is not all. The Book of Daniel doesn’t necessarily say that he would endure this madness for seven years. Daniel 4: 25 uses the word iddan, which means an appointed time or season. Now the Babylonians counted just two seasons in the year, summer and winter, each of six months duration. Therefore, seven seasons would have equalled three and a half years. Interestingly, an account of Nebuchadnezzar’s incapacity, the East India House Inscription, begins by stating that it occurred during a four-year period (see below), which fits exactly within the timeframe spoken of in the Book of Daniel. It is also not true to say that there is nothing in those records which refers to Nebuchadnezzar’s time of incapacity. There are references to it indeed, one of which was translated by Grayson in 1975, and is a fragmentary clay tablet held at the British Museum (BM 34113 = sp 213). After Grayson, it says this (square parentheses [] mine): “Nebuchadrezzar pondered… his life was of no value to him [napishtush la iqer maharshu]… he was angry (or stood) and a favourable path (he took… and) Babylonia (…). To Amel-Marduk [his son and successor, and doubtless the regent during his madness] he speaks what was not… he then gives a different order but… he does not heed the mention of his name (or pronouncement), a courtier… He changed but did not make any obstacle, before… Concerning the fortunes of Esagil [the temple of Marduk] and Babylon and… the cult-centres of the great gods they considered… He does not have in mind (any concern) for son or daughter, for him there is no family and clan does not exist… In his heart for everything that was abunda( nt..) [dushshu[ pat]–sweet]. His attention [uznushshu–in his ears] was not set to promoting the welfare of Esagil (and Babylon). With ears pricked up (eagerly?) [turusha uznati geshtushu–a term used only for animals] he went in through the Holy Gate… he prays to the lord of lords, his hands raised (in supplication). He weeps bitterly to his god [ilishu], the great gods… His prayers go forth to….” 3 Now this is no chronicle. It is written in the present tense and bears all the hallmarks of an official report on the state of the king’s health and behaviour by an ashipu-a court ‘psychiatrist’ (we would say exorcist)-who has observed the king at close quarters. The government would need to know of such things in detail. We shall consider these observations shortly, but of profound interest to us right now, in the light of Daniel 4, is Nebuchadnezzar’s otherwise inexplicable and complete loss of interest in the gods of Babylon. He was famed throughout the then known world for his temple-building, and for his utter devotion to the ‘gods.’ Yet here the report notes that all this has fallen away. He shows no further interest in the ‘gods’ or their temples. And yet this is no sudden lapse into atheism. There in the second-to-last line is what is perhaps the most intriguing, not to say heart warming, statement in the entire inscription, “He weeps bitterly to his god.” What is of interest here is the word that is used–ilishu. The first element, il-, is simply the Babylonian cognate of the Hebrew name for God, El. The second element is the third person possessive pronoun, his. This is not one of the gods of Babylon, for then he would have been named and specified–Marduk, Bel, Nebo, or what have you. But no. This is specifically his, that is Nebuchadnezzar’s, God-a God unknown to the reporter, but whom Nebuchadnezzar called El, and who had become personal to the king himself. And who can this God be but the God of Daniel, the God of Israel?” (Bill Cooper, The Authenticity of the Book of Daniel, 622-659 (Kindle Edition, emphasis added): Institute For Creation Research)
Please observe that Nebuchadnezzar was insane for 3 1/2 years.
(Note: It is also worth pointing out that some scholars believe that Nebuchadnezzar’s final siege of Jerusalem lasted 3 1/2 years).
The second one is in regards to the wicked king known as Antiochus. We are told about him in two passages in Daniel:
Daniel 8:13-Then I heard a holy one speaking; and another holy one said to that certain one who was speaking, “How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?”
Daniel 11:31-And forces shall be mustered by him, and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation.
Both of these passages contextually are speaking about the wicked ruler known as Antiochus. Focusing especially on how history fulfilled the prophecies of Daniel 11 in regard to Antiochus, Ken Johnson informs us:
“Antiochus IV Epiphanes (175-164 BC) “In his place a despicable person will arise, on whom the honor of kingship has not been conferred, but he will come in a time of tranquility and seize the kingdom by intrigue. The overflowing forces will be flooded away before him and shattered, and also the prince of the covenant. After an alliance is made with him he will practice deception, and he will go up and gain power with a small force of people. In a time of tranquility he will enter the richest parts of the realm, and he will accomplish what his fathers never did, nor his ancestors; he will distribute plunder, booty and possessions among them, and he will devise his schemes against strongholds, but only for a time. He will stir up his strength and courage against the king of the South with a large army; so the king of the South will mobilize an extremely large and mighty army for war; but he will not stand, for schemes will be devised against him. Those who eat his choice food will destroy him, and his army will overflow, but many will fall down slain. As for both kings, their hearts will be intent on evil, and they will speak lies to each other at the same table; but it will not succeed, for the end is still to come at the appointed time.” Daniel 11: 21-27 Antiochus Epiphanes “seized” the “honor of kingship” from his brother Demetrius I, and had Onias III, the “prince of the covenant” assassinated. See 2 Maccabees 4: 4-10 for full details. Antiochus Epiphanes deceived Rome into officially recognizing him. He invaded Israel and most of Egypt. Ptolemy VI Philometer mobilized a large army to stop Antiochus but his younger brother Ptolemy VII Physcon entered into a conspiracy with Antiocus. As a result, Ptolemy VI Philometer was overthrown. Antiochus IV Epiphanes Attacked Jerusalem “Then he will return to his land with much plunder; but his heart will be set against the holy covenant, and he will take action and then return to his own land.” Daniel 11: 28 Antiochus Epiphanes had high priest, Jason, deposed. Jason thinking Antiochus was now powerless, started a rumor that he had died, in hopes of getting the priesthood back. When Antiochus heard all of Israel rejoiced over his supposed death, he attacked with fury, in 169 BC. See 1 Maccabees 1: 19-20 for full details. Antiochus IV Epiphanes Attacked Egypt and was Repelled by Rome “At the appointed time he will return and come into the South, but this last time it will not turn out the way it did before. For ships of Kittim will come against him; therefore he will be disheartened and will return and become enraged at the holy covenant and take action; so he will come back and show regard for those who forsake the holy covenant.” Daniel 11: 29-30 Antiochus attacked Egypt again in 168 BC. “Kittim” is the Hebrew word for Rome–see Jasher, Josephus, and the Septuagint. The Roman vessels under the command of Popilius Laenas drove Antiochus back. Antiochus typifies the Antichrist (165 BC) “Forces from him will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation.” Daniel 11: 31 From 158 to 165 BC, Antiochus occupied Jerusalem. He even sacrificed a pig on the alter in the Temple! For three years he controlled Jerusalem. Then Judas Maccabee started a rebellion that drove Syrian forces out of Jerusalem and all of Israel.” (Ken Johnson, Ancient Prophecies Revealed: 500 Prophecies Listed In Order Of When They Were Fulfilled, 109-111 (Kindle Edition): Bible Facts Ministries)
Antiochus was responsible for setting up “the abomination of desolation” in the Temple at Jerusalem. What exactly what this?
“As if these steps were not bad enough, Antiochus took the ultimate drastic step of converting the holy temple into a pagan shrine. The process involved several steps. First, the altar dedicated to Jehovah was desecrated through the sacrifice of unclean animals, in this case pigs. Second, an altar of idols— three meteorites representing the three principal deities of the pagan cult (accounts differ on what was actually erected)—was placed on or over the one dedicated to the Lord. Third, sacred prostitution was established within the walls of the temple. The day was an intolerably dark one for most Jews.” ((S. Kent Brown & Richard Neitzel Holzapfel, Between The Testaments: From Malachi To Matthew, 856-861 (Kindle Edition))
Indeed, even the phrase “abomination of desolation” was a play on words pointing to the pagan overtones of what Antiochus set up in the temple.
“As Lucas explains, the phrase “abomination of desolation” is a derogatory pun on the name “Baal Shamen,” the Aramaic form of “Zeus Olympios,” the god to whom Antiochus sacrificed the swine (2 Macc 6:2).[323] To get an idea of just how blasphemous and offensive this was to the faithful in Israel, Russell likens it to a wave of vandalism in London about thirty years ago in which Jews found the tombstones of their deceased marred by swastikas. “What they saw was an obscenity, a spitting in the face of God.” (Michael Whitworth, The Derision Of Heaven: A Guide To Daniel, 140 (Kindle Edition); Bowie, TX; Start2Finish Books)
This abomination led to the war between the Jewish people and the Greeks: hence, abomination (religious desecration) of (that led to) desolation (destruction; war). The history books of the Maccabees confirm that this was the “abomination of desolation” spoken of by Daniel the Prophet.
1 Maccabees 1:57-On the fifteenth day of the month, Casleu, in the hundred and forty-fifth year, king Antiochus set up the abominable idol of desolation upon the altar of God, and they built altars throughout all the cities of Juda round about:
Again:
1 Maccabees 6:7-And that they had thrown down the abomination which he had set up upon the altar in Jerusalem, and that they had compassed about the sanctuary with high walls as before, and Bethsura also, his city.
However, there is a third abomination of desecration mentioned in Daniel 9 that has reference to something similar which the Roman Empire would bring about during the first century A.D.
Daniel 9:27-Then he shall confirm a covenant with many for one week; But in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate.”
Look at how this verse is rendered in the Greek Old Testament:
Daniel 9:27 (Brenton)-And one week shall establish the covenant with many: and in the midst of the week my sacrifice and drink-offering shall be taken away: and on the temple shall be the abomination of desolations; and at the end of time an end shall be put to the desolation.
This passage of Scripture describes in detail the prophetic timetable of the Messiah’s First Coming. Elsewhere, I have written of the seventy weeks prophecy:
“At three different times, the people of Judah had been taken captive to the land of Babylon: in the years 606, 597, and 586 B.C. Daniel was one of the young captives taken in 606. However, God was faithful to His people; and even when the trials of life were ready to destroy the saints, the Lord was with them. God had decreed that the people of Israel would be in captivity for seventy years (Jeremiah 29: 10); and in 538 B.C., Daniel (recognizing that the time was near for his people to return to their land) began to pray for the Hebrews. For 21 days, he intercedes to the Lord for the Hebrews (Daniel 10: 13); and then the angel Gabriel brings a message to him. The angel tells Daniel about the coming of the Messiah. He declares: Daniel 9: 24-27-24 “Seventy weeks are determined For your people and for your holy city, To finish the transgression, To make an end of sins, To make reconciliation for iniquity, To bring in everlasting righteousness, To seal up vision and prophecy, And to anoint the Most Holy. 25 “Know therefore and understand, That from the going forth of the command To restore and build Jerusalem Until Messiah the Prince, There shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall, Even in troublesome times. 26 “And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the people of the prince who is to come Shall destroy the city and the sanctuary. The end of it shall be with a flood, And till the end of the war desolations are determined. 27 Then he shall confirm a covenant with many for one week; But in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate.” The text tells us that there is a period of seventy “weeks” or “sevens.” What does this mean? Often when God speaks of national judgment and prophecy in the Scriptures, a “day” is used to stand for a “year.” For example, when the people of Israel were condemned to wander in the wilderness for forty years, it was in direct relationship to how the spies had spent forty days in the land. We are told: Numbers 14: 34—According to the number of the days in which you spied out the land, forty days, for each day you shall bear your guilt one year, namely forty years, and you shall know My rejection. Again: Ezekiel 4: 6—And when you have completed them, lie again on your right side; then you shall bear the iniquity of the house of Judah forty days. I have laid on you a day for each year. Thus, Daniel (understanding the symbolic significance of “a day for a year” formula in the Prophetic Scriptures) would have understood that this was a prophecy of 490 years. Josh McDowell provides some very important relevant information regarding the duration of these events as well: “1. The Hebrew word for “week” is shabua and literally means a “seven.” (We should disassociate any English concept of week with the concept intended by Gabriel.) Then, in Hebrew, the idea of 70 weeks is “seventy sevens.” 2. The Jews were familiar with a “seven” of both days and years. “It was, in certain respects, even more important.” 22/ 13 3. Leviticus 25: 2-4 illustrates the above fact. Leviticus 25: 8 shows that there was a multiple of a week of years. Remembering what has been said previously, there are several reasons for believing that the 70 weeks mentioned in Daniel are 70 sevens of years. 1. Daniel had been thinking in terms of years and multiples of seven earlier in the chapter (Daniel 9: 1,2). 2. Daniel knew that the Babylonian captivity was based on violation of the Sabbatic year, and since they were in captivity for 70 years, evidently the Sabbatic year was violated 490 years (Leviticus 26: 32-35; II Chronicles 36: 21 and Daniel 9: 24). 3. The context is consistent and makes sense when we understand the 70 weeks as years. 4. Shabua is found in Daniel 10: 2, 3. Context demands it to mean “weeks” of days. It is literally “three sevens of days.” If Daniel meant days in 9: 24-27, why don’t we find the same form of expression as that in chapter 10? Obviously, years are meant in chapter 9.” (Josh McDowell, Evidence That Demands A Verdict: Volume One—Historical Evidences For The Christian Faith, 171 (Kindle Edition); Nashville, TN: Thomas Nelson Publishers) The angel makes it clear to Daniel that the primary reason for the prophecy is to instruct the people regarding the arrival of the Messiah. Throughout the Old Testament, the Prophets of God had looked forward to the day when the Anointed Prince of God would arrive and deliver people from sin. It has been estimated that there are between one hundred to four hundred prophecies in the Old Testament regarding this Chosen One of God. While some people in our day and age would rather believe there was no personal Messiah promised (usually because they do not want to accept that Jesus is the Messiah), the evidence from the Scriptures (as well as from the ancient Rabbinic commentaries on the Scriptures) confirm that the expectation was quite high for the Lord to send His Prince: “But though the name is of later origin, the idea of a personal Messiah runs through the Old Testament. It is the natural outcome of the prophetic future hope…. The ideal king to whom Isaiah looks forward will be a scion of the stock of Jesse, on whom will rest the spirit of God as a spirit of wisdom, valor, and religion, and who will rule in the fear of God, his loins girt with righteousness and faithfulness (xi. 1-3a, 5). He will not engage in war or in the conquest of nations; the paraphernalia of war will be destroyed (ix. 4); his sole concern will be to establish justice among his people (ix. 6b; xi. 3b, 4)…. As evidence that in the Roman period the Messianic hope had become universal among the Jews may be adduced: (1) Jesus’ conviction that he was the Messiah, a conviction inspired in him by the current belief in a Messiah, as is shown by the fact that on his entry into Jerusalem the populace hailed him as such; (2) the testimony of Josephus (” B. J.” vi. 5, § 4), Tacitus (” Hist.” v. 13), and Suetonius (Vespasian, iv.) regarding the Messianic belief of the Jewish people at that time; (3) the fact that even in Philo’s picture of the future, in spite of its moralistic tendency, the Messianic king has a place (comp. “De Præmiis et Pœnis,” § 16). It may be noted in this connection that the “Prayer for the Coming of the Messiah,” as the version of it given both in the Babylonian and in the Palestinian recensions of the Shemoneh ‘Esreh shows (see Nos. 14 and 15 respectively), can not have become an integral part of the daily prayers later than the time immediately following the destruction of the Temple, for in that period the “Shemoneh ‘Esreh” received its present form. Hillel’s assertion (Sanh. 98b) that there would be no future Messiah for Israel since the latter had had its Messiah in the days of Hezekiah, can have no weight as a contrary argument, as Hillel lived in the reign of Herod the Great, at the beginning of the period which marks the development of the popular belief in the Messiah.” (Cyrus Adler, The Messiah In The Jewish Tradition, 33-173 (Kindle Edition); New York; Funk and Wagnalls) Now, the Prophet Daniel will be told about the work of the Messiah, as well as when He will arrive. For starters, he is informed that the Messiah will arrive personally, at the appointed time, and that He will be “cut off” not for Himself, but for the people (Daniel 9: 26). The terminology “cut off” is interesting. Throughout the Old Testament, the phrase “cut off” had reference to one who was disgraced from the community, and who was usually killed (Exodus 12: 15, 19; 30: 33; Leviticus 7: 20-21). The text specifies that the Messiah would not be put to death for any personal wrongdoing (” not for Himself”), implying that He was killed for the wrongdoing of others (notice how this harmonizes with Isaiah 53 and Psalm 22). This harmonizes with the teaching that the Messiah will finish transgression, make an end of sins, make reconciliation for iniquity, and bring in everlasting righteousness (Daniel 9: 24). The idea of bringing a complete halt to the power of sin, and of completely reconciling mankind back to God (literally, “making friends again”) would be one of the most important works of the Messiah. Truly, the Messiah would bring in “everlasting righteousness!” The Messiah’s Advent would also bring in the sealing of vision and prophecy, meaning that His Coming would gradually bring a complete cessation of miraculous revelation. This happened with the Coming of Christ (1 Corinthians 13: 8-10), and was testified to by the second century century Christians after the completion of and general acceptance of the Bible (2 Timothy 3: 16-17). The phrase “to anoint the Most Holy” had reference to the coronation of a king. This was fulfilled when Jesus ascended to Heaven in the presence of several witnesses (Acts 1: 9-11) and received His kingdom (Daniel 7: 13-14). Finally, the Messiah would bring an end to the Old Testament Law with its’ various sacrifices and offerings (Daniel 9: 25). Daniel is told that the 490 years are divided into three time-frames: • A period of 7 weeks (, 7×7 = 49 years); • A period of 62 weeks (62×7 = 434 years); • A period of 1 week (1×7 = 7 years). The reasons for this threefold division of the 70 weeks will become apparent further in our study. Now notice exactly WHEN the text says that the Messiah will emerge: Daniel 9: 25—” Know therefore and understand, That from the going forth of the command to restore and build Jerusalem Until Messiah the Prince, There shall be seven weeks and sixty-two weeks… The Messiah would arrive at the end of the 63rd week, i.e., 483 years from the starting point of the prophecy, and before the commencement of the final week. The starting point of the prophecy is said to commence when there is a command given to rebuild the city of Jerusalem (Daniel 9: 25). Notice that the text specifies that the command to restore and build Jerusalem will include the command to rebuild the city walls (Daniel 9: 25). Just as the Jews were captured at three different times, so they were returned to their land at three different times: • A Group Returned In 536 (Led By Zerubbabel) • A Group Returned In 457 (Led By Ezra) • A Group Returned In 444 (Led By Nehemiah) Now, which of these returns marked the starting point of the prophecy? The answer lies in remembering that the commission for the return included the command to rebuild the temple walls (Daniel 9: 25). What was Zerubbabel commissioned to rebuild when he returned? 2 Chronicles 36: 23—Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May the LORD his God be with him, and let him go up! Zerubbabel was commanded to rebuild the Temple. There is no mention of his being ordered to rebuild the city walls. Likewise, when we read from Nehemiah, we learn that he is exceedingly depressed and sorrowful as he hears that the city walls are not yet rebuilt in his day: Nehemiah 1: 4—So it was, when I heard these words, that I sat down and wept, and mourned for many days; I was fasting and praying before the God of heaven. Now, it was common knowledge that Jerusalem had been destroyed decades earlier in the siege of king Nebuchadnezzar; yet Nehemiah’s response shows that he is grieved that the walls had not yet been rebuilt. This implies that Nehemiah knew that someone had been ordered to build the walls, and that he was saddened when he heard that this had not yet been accomplished. As Archer points out: “The third decree is to be inferred from the granting of Nehemiah’s request by Artaxerxes I in 446 B.C., as recorded in Nehemiah 2: 5–8. His request was “Send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.” Then we read, “So it pleased the king to send me, and I gave him a definite time [for my return to his palace]” (NASB). The king also granted him a requisition of timber for the gates and walls of the city. It should be noted that when Nehemiah first heard from his brother Hanani that the walls of Jerusalem had not already been rebuilt, he was bitterly disappointed and depressed—as if he had previously supposed that they had been rebuilt (Neh. 1: 1–4). This strongly suggests that there had already been a previous decree authorizing the rebuilding of those city walls. Such an earlier decree is found in connection with Ezra’s group that returned to Jerusalem in 457, the seventh year of Artaxerxes I.” (Gleason L. Archer, Jr., The New International Encyclopedia Of Bible Difficulties: Informed Answers To Your Most Troublesome Questions, 7614-7628 (Kindle Edition); Grand Rapids, Michigan; Zondervan) Finally, please notice that Ezra is the only one who was actually commissioned to rebuild the city of Jerusalem, including the walls: Ezra 9: 9—For we were slaves. Yet our God did not forsake us in our bondage; but He extended mercy to us in the sight of the kings of Persia, to revive us, to repair the house of our God, to rebuild its ruins, and to give us a wall in Judah and Jerusalem. Thus, this prophecy began with the commission given to Ezra, in 457 B.C. Starting with the year 457 B.C., we subtract the first division of the seventy weeks: 49 years. 457 minus 49 brings us to the year 408 B.C. This is significant in that some Hebrew scholars believe that this was when the last Book of the Old Testament (Malachi) was written, and the Old Testament canon was completed. From 408 B.C., we subtract the next section of weeks (434 years). Since we add a year to the count (because there is no year zero), what do we come up with? 408-434 brings us to the year A.D. 27. Remember that Daniel had been told that when this point arrived (i.e., the 63rd week), the Messiah would arrive. What happened in the year 27? Archer again tells us: “If, then, the decree of 457 granted to Ezra himself is taken as the terminus a quo for the commencement of the 69 heptads, or 483 years, we come out to the precise year of the appearance of Jesus of Nazareth as Messiah (or Christ): 483 minus 457 comes out to A.D. 26. But since a year is gained in passing from 1 B.C. to A.D. 1 (there being no such year as zero), it actually comes out to A.D. 27. It is generally agreed that Christ was crucified in A.D. 30, after a ministry of a little more than three years. This means His baptism and initial ministry must have taken place in A.D. 27—a most remarkable exactitude in the fulfillment of such an ancient prophecy. Only God could have predicted the coming of His Son with such amazing precision; it defies all rationalistic explanation.” (Gleason L. Archer, Jr., The New International Encyclopedia Of Bible Difficulties: Informed Answers To Your Most Troublesome Questions, 7639-7653 (Kindle Edition); Grand Rapids, Michigan; Zondervan) Remarkable! Daniel’s prophecy provides an exact calendar for the Jewish people of when the Messiah would arrive! We are taught about the final ‘week’ of seven years. Beginning at the 63rd week (or the 483rd year since the beginning of the prophecy in 457), we are told that the Messiah will “confirm the covenant” for the last week. While Christ’s New Covenant was not established until He died on the cross (Hebrews 9: 16-17), Jesus started teaching about it while He was alive. Luke 16: 16—The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it. Yet notice that the text says that in the midst of the week, the Messiah would be cut off, even as He brings an end to the sacrificial Law of Moses (Daniel 9: 26-27). The “middle” of the week would be 3 1/ 2 years. Isn’t it fascinating that 3 1/ 2 years into His ministry, Jesus was crucified (Luke 3: 23)? Furthermore, the Bible makes it clear that when Jesus died at Calvary, He “brought an end” to the Law of Moses with all of its’ animal sacrifices and regulations (Colossians 2: 14; Ephesians 2: 15; Romans 7: 4; Hebrews 10: 9-10). However, it is also worth pointing out that the text says the Messiah would confirm the covenant for the full seven years. But if the Messiah was to be killed halfway through the final week, how could He continue to confirm the covenant? The only way would be if He came back to life AFTER His death (which is exactly what He did—1 Corinthians 15: 1-8). As such, there is contained within this Scripture the prophecy of the Messiah’s death, as well as His resurrection from the dead. Daniel is also told that the city of Jerusalem would again be destroyed, and that the determination to destroy the city would be made within the seventy weeks. Now, please notice: Daniel does not say that the city would be destroyed DURING the seventy weeks; but rather, he is told that the DETERMINATION that the city would be destroyed is made during the seventy weeks. “It should be pointed out that the prophecy does not say that the city would be destroyed within the span of the one week. Rather, it says that within that week the destruction of the city was determined. One could hardly read verses 26 and 27 without recalling our Lord’s words: ‘Behold, your house is left unto you desolate’ (Mt. 23: 38).” (Roy Deaver, ‘Matthew Twenty-Four,’ in Wendell Winkler, Premillennialism: True Or False? 109; Tuscaloosa, Alabama; Winkler Publications Inc.).” (Mark Tabata, Reincarnation: Fact or Fiction: An Analysis of Past-Life Research in Contemporary American Society and an In-Depth Study of Christian Apologetics, 152-162 (Kindle Edition): Charleston, AR: Cobb Publishing)
Jesus tells us what the abomination of desolation would be when He discussed it.
Matthew 24:15-Therefore when you see the ‘ABOMINATION OF DESOLATION,’ spoken of by Daniel the prophet, standing in the holy place” (whoever reads, let him understand),
Look at the parallel account recorded for us in Luke:
Luke 21:20-But when you see Jerusalem surrounded by armies, then know that its desolation is near.
The abomination of desolation referenced in Daniel 9 (and here in the Gospels) had reference to the Roman Empire when it destroyed the city of Jerusalem. (Specifically, the Roman authority who led the charge was a man by the name of Titus). The connection of the abomination of desolation in the Gospels with the armies of Rome is obvious.
“And Luke who is parallel with Mark regarding the questions being considered, explains this point by mentioning the Roman armies, rather than the abomination of desolation. But this means that the Roman armies and the abomination of desolation are one and the same thing. For this reason, Matthew’s use of the abomination of desolation must also refer to the Roman army of A.D. 70.” (Everett I. Carver, When Jesus Comes Again, 4653-4657 (Kindle Edition): Prestonsburg, KY: Reformation Publishers)
For three and a half long years (between A.D. 67-70) , the Empire laid siege to Jerusalem. When they finally defeated the Jews, the Romans brought the implements of their pagan religion (abomination) to the city of Jerusalem (which led to devastation). Hence: abomination of desolation. What had happened in the days of Nebuchadnezzar, and then in Antiochus, had once again been repeated with the Roman Empire.
“In an interesting passage of Wars of the Jews, Josephus describes the destruction of the temple in A.D. 70 as being a fulfillment of a prophecy most likely from Daniel about the abomination of desolation, the very prophecy Jesus warned about in Matthew 24: 15! “for there was a certain ancient oracle of those men, that the city should then be taken and the sanctuary burnt, by right of war, when a sedition should invade the Jews, and their own hand should pollute the temple of God.” Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987) Wars, 4.388. “The representations of Caesar, and of the eagle, on the Roman standards were worshipped by the soldiers of that nation, and thus were, in Hebrew phraseology, “an abomination.”—With equal propriety is their army described by the word “desolation.” Gary DeMar, Last Days Madness: Obsession of the Modern Church, Fourth revised edition (Powder Springs, GA: American Vision, 1999), 107. 1. (316) And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings round about it, brought their ensigns to the temple, and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus imperator, with the greatest acclamations of joy.” Flavius Josephus, The Wars of the Jews, 6.315-316. Daniel 9: 26 “Then after the sixty-two weeks the Messiah will be cut off and have nothing [the crucifixion, when sin was laid on Christ “Cut Him off” from the Father: “My Go, my God, why hast thou forsaken me?” Matt 27: 46] , and the people of the prince who is to come will destroy the city and the sanctuary. And its end {will come} with a flood; even to the end there will be war; desolations are determined. 27 “And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations {will come} one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.” Dan 11: 31 “And forces from him will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation. Dan 12: 11 “And from the time that the regular sacrifice is abolished, and the abomination of desolation is set up, {there will be} 1,290 days. The Abomination of Desolation standing in the holy place was one of three things: 1) The pagan Roman leader, Titus and his Army surrounding Jerusalem 2) the irreligious Zealots entering the temple, 3) The pagan Edomites desecrating the temple 1) Titus surrounding Jerusalem This same verse is interpreted by Luke as “Jerusalem being surrounded by armies.” and by Mark as Abomination of desolation standing where it should not be” (Which would be around the “holy City” of Jerusalem). Therefore, in context with the other synoptic gospels, The greek words, “Holy place” in Matt 24 do not necessarily therefore translate as the holy place of the temple, it could mean any holy area, such as the holy city of jerusalem. Luke 21: 20 ““ But when you see Jerusalem surrounded by armies, then recognize that her desolation is at hand. 21 “Then let those who are in Judea flee to the mountains, Mark 13: 14* “But when you see the ABOMINATION OF DESOLATION standing where it should not be (let the reader understand), then let those who are in Judea flee to the mountains. Eusebius, Ecclesiastical History 3: 5 many great sieges which were carried on against the cities of Judea, … and how at last the abomination of desolation, proclaimed by the prophets,[ 11] stood in the very temple of God, so celebrated of old, the temple which was now awaiting its total and final destruction by fire,—all these things any one that wishes may find accurately described in the history written by Josephus.[ 12] Josephus, Wars 6: 6: 1 How The Romans Carried Their Ensigns To The Temple, And Made Joyful Acclamations to Titus. 1. And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings lying round about it, brought their ensigns to the temple* (1) and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus Imperator (2), with the greatest acclamations of joy. And now all the soldiers had such vast quantities of the spoils which they had gotten by plunder, that in Syria a pound weight of gold was sold for half its former value. FOOTNOTE: (1). Tertullian truly says that the entire religion of the Roman camp almost consisted in worshipping the ensigns, in swearing by the ensigns, and in preferring the ensigns before all the [other] gods.”” (Brian Godawa, Matthew 24 Fulfilled: Biblical and Historical Sources (Chronicles of the Apocalypse), 989-1030 (Kindle Edition): Los Angeles, CA: Embedded Pictures Publishing)
Some tie all of the abomination of desolation passages in Daniel in with the Roman fulfillment: but as demonstrated above, the abomination of desolation first applied to Nebuchadnezzar, and then to Antiochus, before the Roman Empire. Each preceding abomination of desolation served as forerunner for the next, each building in sheer wickedness and devastation.
This leaves the fourth abomination of desolation mentioned in Daniel 12. Some, joining together the abomination of desolation passages mentioned in Daniel 9:24-27 and also in Daniel 11, contend that the abomination of desolation passages in Daniel 12 were fulfilled when the Roman Empire destroyed the second Jewish temple in A.D. 70. However, there are numerous problems with that interpretation.
First, the phrase sunteleia (“the time of the end”) used throughout Daniel 11:34-12:13 ties the “abomination of desolation” passage in Daniel 12 to the END of the Christian age. However, the second temple was destroyed in A.D. 70, at the BEGINNING of the Christian Age. Second, the event of the resurrection of the dead (Daniel 12:1-3, 13) places this temple and abomination of desolation to the end of the world (cf. 1 Corinthians 15:50-58), not to A.D. 70. Third, this interpretation makes the willful king of Daniel 11:35-45 the Roman Empire, and not an individual. However, the characteristics of the willful king in this passage fit with a person and not with an entire empire.
That leaves us with the conclusion that the abomination of desolation found first in Nebuchadnezzar, then in Antiochus, and finally in the Roman Empire, foreshadow the terrible abomination of desolation that will be brought by the willful king of Daniel 11:35-12:13 at the end of time. Jesus Himself points to the future beyond the destruction of Jerusalem when He tells us:
Luke 21:24-And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.
The Lord prophesies here clearly of events that will take place beyond the destruction of the city of Jerusalem in A.D. 70.
These are some of the reasons why the abomination of desolation in Daniel 12 do not match the timeframe of Nebuchadnezzar, Antiochus or the Romans. Instead, these all appear to be foreshadowing the willful king of Daniel 11:35-45. Each successive abomination of desolation is worse then the one before.
Each of the abomination of desolation passages have the following themes in common:
• A Religious Desecration;
• A Religious Desecration That Leads To Destruction;
• A Religious Desecration That Leads To Destruction Involving Jerusalem;
• A Religious Desecration That Leads To Destruction Involving Jerusalem And The Jewish Temple;
• A Religious Desecration That Leads To Destruction Involving Jerusalem And The Jewish Temple For A Period Of 3 1/2 Years
Just as the three abomination of desolation passages involving Nebuchadnezzar, Antiochus, and the Roman Empire came to pass, so also will the fourth. Indeed, the abomination of desolation references teach us again about the incredible prophetic accuracy of God’s holy Word. How wise we would be to build our lives upon this solid foundation!
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen.