Zahlensymb. It is mainly connected with the Jews. He shall not only destroy the city and sanctuary (Daniel 9:26), but shall continue its desolation until time of the consummation "determined" by God (the phrase is quoted from Isaiah 10:22-23), when at last the world-power shall be judged, and "dominion be given to the saints of the Most High" (Daniel 7:26-27).
A desolator is there, also, come to spread destruction - a foreign army or leader. 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. Bertholdt renders it “he,” that is, “he shall unite himself firmly with many for one week” - or, a period of seven years, ein Jahrsiebend lang. BibliographyEllicott, Charles John. This Fries ( Jahrb.f. Whose end? The words may be rendered, as by some, "upon the wing", the battlements of the temple. BibliographyWesley, John. It refers certainly, for the most part [rather wholly ,] to the service of the sanctuary; but not only must Ezra set up judges (Ezra 7:25), he is also expressly permitted by the king to expend as it seems good to him the rest of the silver and gold (Ezra 7:18).
Others, of the bringing in thither the ensigns and standard of the pagan Romans. In the next article, G-d willing, we will investigate the relationship between the second half of Daniel 9:26 and Daniel 9:27. This is the confirmation of the covenant of which the angel now speaks. But they tie in with Jesus’ warning of what the future held for the world (‘wars and rumours of wars’). The Saviour‘s own ministry continued about half that time; and then the apostles prosecuted the same work, laboring with the Jews for about the other portion, before they turned their attention to the Gentiles, and before the purpose to endearour to bring in the Jewish people was abandoned.
Wieseler, indeed, thinks (p. 154) that the words τὴν πόλιν καταφλεγήσεσθαι κ.τ.λ.
ששים "sixty." Because Jesus said this will be a time of "great distress" (, "The "abomination of desolation" set up by Antiochus is, Joseph Benson's Commentary of the Old and New Testaments, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, "I will give thee for a covenant of the people", "In the day that thou eatest thereof (of the tree of knowledge of evil) thou shalt surely die:", "Having boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an High Priest over the house of God; let us draw near with a true heart,", "When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place", "I prayed unto the Lord my God, and made my confession", "the Lamb of God, which taketh away the sin of the world", "forbidding them to speak to the Gentiles that they might be saved, to fill up their sins alway", Ellicott's Commentary for English Readers, Commentary Critical and Explanatory - Unabridged, Kretzmann's Popular Commentary of the Bible, Lange's Commentary on the Holy Scriptures. ", To report dead links, typos, or html errors or suggestions about making these resources more useful use our convenient, And for the overspreading of abominations he shall make it desolate -, He shall cause the sacrifice and the oblation to cease -, John Gill's Exposition of the Whole Bible, And he shall confirm the covenant with many for one week, and in the midst of the week he shall cause the sacrifice and the oblation to cease, for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate, Commentary Critical and Explanatory on the Whole Bible, he shall cause the sacrifice
oblation to cease, Keil & Delitzsch Commentary on the Old Testament, Matthew Poole's English Annotations on the Holy Bible. We will not urge against the precise accuracy of the fulfilment arrived at by this calculation, that the terminus a quo adopted by Hengstenberg, viz., The twentieth year of Artaxerxes, coincides with the 455th year b.c.
Christol . Heavenly Redeemer! There seems to be an allusion in the word here to its former use, as denoting that this is the fulfillment of the determination in regard to the city and temple. How could such events have been foreseen except by Him who knows all things? Vid. 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. It therefore seems far more realistic to see the seventieth seven as immediately following the sixty ninth, and therefore as including all that will then happen from the end of the sixty ninth seven until the end of time. To give this consolation to the faithful is the object of this revelation, and that object it fully accomplishes. כּנף does not oppose this, since it is often used collectively in a peculiar and figurative meaning; cf. Christ took upon him the character of a leader, or assumed the kingly office, when he promulgated the grace of God. 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 . 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 67 AD to autumn 70 AD - i:e., just three and a half years, or the last half week of years (Josephus, 'Bellum-Judaicum,' 6: 6). BibliographyJamieson, Robert, D.D. The word is so used by Daniel 11:31, for the idol of the Olympian Jupiter, which Antiochus placed on God’s altar, 1 Maccabees 1:57. (a most difficult verse) he shall make a firm covenant: if the reference is to Antiochus, as seems absolutely certain, the words can only mean that "he made a covenant with apostate Jews in order to secure their help in extirpating the Jewish religion." DD. Their typical virtue ended with the crucifixion, not half a week later; while beast sacrifices actually continued to be offered on the temple altar down to the destruction of Jerusalem, A.D. 70. See Daniel 9:27 with its adjacent verses in bold below. The rending of the veil marked the cessation of sacrifices through Christ‘s death (Leviticus 4:6, Leviticus 4:17; Leviticus 16:2, Leviticus 16:15; Hebrews 10:14-18). 2.
https:https://www.studylight.org/commentaries/kdo/daniel-9.html. GRACIOUS God!
The sum of the whole in the latter part of the verse may be expressed in a free paraphrase: “He, the Messiah, shall cause the sacrifice and oblation to cease,” by having fulfilled in his own dcath the design of the ancient offerings, thus rendering them now useless, and upon the outspreading - upon the temple regarded as spread out, or some wing or portico, there are seen abominable things - idolatrous ensigns, and the worship of foreigners. Whatever difficulties there may be about the “precise” time of our Lord‘s ministry, and whether he celebrated three passovers or four after he entered on his public work, it is agreed on all hands that it lasted about three years and a half - the time referred to here. Similarly the other passages are constituted in which Josephus speaks of ancient prophecies which have been fulfilled in the destruction of Jerusalem by the Romans. The complete destruction decreed by God and poured out on this prince will come, according to these passages, when Messiah returns to the earth. After He had let the temple, never to enter it again, shortly before His last sufferings, while standing on the Mount of Olives, He announces to His disciples, who pointed to the temple, the entire destruction of that building; whereupon they say to Him, “Tell us πότε ταῦτα ἔσται καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος ?” for they believe that this destruction and His παρουσία take place together at the end of the world. Because Jesus said this will be a time of "great distress" ( Matthew 24:21), this period is often called the Tribulation."
The third clause of this verse, משׁמם שׁקּוּצים כּנף ועל , is difficult, and its interpretation has been disputed. Houbigant's Translation of Daniel 9:24-27; Of the whole passage Houbigant gives the following translation: -. Why, surely the people of the coming Prince (a singular noun in Hebrew followed by a singular verb). Then they interpret all the separate statements of the times and actions of Antiochus Epiphanes in a similar manner as do the modern interpreters. To every legion was a golden eagle with expanded wings, grasping a thunder-bolt. Ewald, v. Lengerke, and others think of Antiochus and the many covenants which, according to 1 Macc. Theod. abominations. Christ refers to this passage (Matthew 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). 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. This would be fulfilled if he should perform such a work as would bring the “many” into a relation to God corresponding to what was sustained to him by his ancient people; that is, bring them to be his true friends and worshippers. Thus also Auberlen, who, however, places the end of the seventy weeks in the factum of the stoning of Stephen, with which the Jews pressed, shook down, and made full to the overflowing the measure of their sins, already filled by the murder of the Messias; so that now the period of grace yet given to them after the work of Christ had come to an end, and the judgment fell upon Israel. Nothing could be more appropriate, in the common estimation of the Jews, than to speak of such an object as a Roman military standard planted in any part of the temple, as an “abomination,;” and no word would better denote the character of the Roman conqueror than the word “desolator” - for the effect of his coming, was to lay the whole city and temple in ruins. We here observe the difference between the covenant which Christ sanctioned by his death and that of the Jewish law. This rendering is at least as good as ours: but see the marginal readings here, and the preceding notes. have ועד "and unto," etc.
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