And he will confirm a covenant with many for one weekThis phrase refers to a future leader who will establish a strong agreement or treaty with "many," often interpreted as the nation of Israel or a group of nations. The "one week" is understood as a prophetic week, representing seven years. This period is part of the seventy weeks prophecy given to Daniel, which outlines God's timeline for Israel and the coming of the Messiah. The idea of a covenant echoes other biblical covenants, such as those with Abraham and David, but this one is seen as a political or peace agreement. The identity of "he" is often debated, with interpretations ranging from a historical figure like Antiochus IV Epiphanes to a future Antichrist figure.
but in the middle of the week he will put an end to sacrifice and offering
The "middle of the week" indicates a three-and-a-half-year point within the seven-year period. This cessation of sacrifice and offering suggests a significant disruption in Jewish religious practices, likely occurring in the temple. Historically, this has been linked to events such as Antiochus IV's desecration of the Second Temple. Prophetically, it is often associated with the actions of the Antichrist during the end times, as described in the New Testament, particularly in2 Thessalonians 2:4 andRevelation 13:5-7, where a future leader opposes and exalts himself over everything that is worshiped.
And on the wing of the temple will come the abomination that causes desolation
The "abomination that causes desolation" is a term used to describe a sacrilegious act that defiles the temple, making it desolate. This phrase is rooted in historical events, such as the desecration by Antiochus IV, who set up an altar to Zeus in the Jewish temple. Jesus references this prophecy inMatthew 24:15, indicating its future fulfillment. The "wing of the temple" suggests a specific part of the temple complex, possibly an elevated or prominent area, where this abomination will occur. This event is seen as a pivotal moment in eschatological timelines, marking a period of great tribulation.
until the decreed destruction is poured out upon him
This final phrase indicates that the perpetrator of the abomination will face divine judgment. The "decreed destruction" suggests a predetermined outcome, emphasizing God's sovereignty and justice. This aligns with biblical themes of God's ultimate victory over evil, as seen in prophecies throughout the Old and New Testaments, including the eventual defeat of the Antichrist inRevelation 19:20. The phrase assures believers that despite the temporary triumph of evil, God's plan will prevail, and justice will be served.
Persons / Places / Events
1.
The He in the VerseThis refers to a future ruler or leader who will make a covenant. In conservative Christian eschatology, this is often interpreted as the Antichrist.
2.
The CovenantA significant agreement or treaty made with "many," which is understood to involve Israel and possibly other nations.
3.
The WeekSymbolic of a seven-year period, often referred to as the Tribulation in eschatological studies.
4.
Sacrifice and OfferingRefers to the Jewish temple practices, which will be halted by the ruler.
5.
Abominations and DesolationThis is a reference to idolatrous practices and desecration, leading to desolation, often linked to the "abomination of desolation" mentioned by Jesus in the Gospels.
Teaching Points
Understanding Prophetic TimelinesRecognize the importance of the "week" as a prophetic period and its implications for end-time events.
The Role of the AntichristBe aware of the characteristics and actions of the Antichrist as described in Scripture, preparing believers to discern truth from deception.
The Importance of CovenantReflect on the significance of covenants in the Bible, both divine and human, and how they impact God's people.
Perseverance in FaithIn light of future tribulations, Christians are called to remain steadfast in their faith, trusting in God's ultimate victory.
Vigilance Against DeceptionEncourage believers to be vigilant and discerning, understanding that false teachings and leaders will arise.
Lists and Questions
Top 10 Lessons from Daniel 9
In Mark 13:14, Jesus references the “abomination of desolation”; is there any historical or archeological evidence to confirm a specific fulfillment of this prophecy?
What is the Abomination of Desolation?
Why are there 1260, 1290, and 1335 days in Tribulation?
Where is the historical or archaeological evidence for the “abomination of desolation” mentioned in Matthew 24:15?(27)
And he shall confirm.--The subject of the sentence is ambiguous. Theod. makes it to be "one week." LXX. "the covenant;" others take it to be the Antichristian prince spoken of in the last verse, an opinion which derives some support from
Daniel 7:25. According to this interpretation, the covenant refers to the agreement which the prince makes with the large number of persons who become apostates. But (1) the word "covenant" does not apply to any such agreement, but rather to a covenant with God, and (2) in
Daniel 9:26 it is the people of the prince, and not the prince, which is the subject of the sentence. It is therefore more appropriate to take Messiah as the subject. During the last closing week of the long period mentioned, Messiah, though cut off, shall confirm God's covenant (comp.
Daniel 11:22;
Daniel 11:28;
Daniel 11:30;
Daniel 11:32) with many, that is, with those who receive Him. . . .
Verse 27. -
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, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. The verse in the Septuagint corresponding to this is evidently mixed up with confluent readings and notes as to earlier verses, "And the covenant shall be strong upon many, and again he shall turn ('repent')
ἐπιστρέψει), and it shall be built in breadth and length, and according to the end of times until the end of the war, and after seven and seventy times and sixty-two years until the end of the war; and the desolation shall be taken away in confirming (or 'when he shall confirm') the covenant to many weeks; and in the end of the week the sacrifice and the oblation shall be taken away, and upon the temple shall be the abomination of desolation until the end, and an end shall be given to the desolation." In this mass of confusion this much is clear - the clause, "the covenant shall be strong (
δυναστεύσει) upon many," is a doublet of the clause, "when he shall confirm the covenant to many weeks." The clause, "and after seven and seventy times and sixty-two years," is a doublet of the beginning of the twenty-sixth verse; "Till the end of the war, and the desolation shall be taken away," is an alternative version of the last clause of the twenty-sixth verse. When those extraneous elements are got rid of, we have left a rendering of the twenty-seventh verse, which may afford us light as to the text. "The covenant shall be strong upon many" is a possible rendering of the Hebrew (see
Psalm 12:5). The alternative reading, "when he shall confirm (
ἐν τῷ κατισχῦσαι) the covenant during many weeks," implies the infinitive with the preposition
בְ, and "weeks" in the plural, and one omitted - the latter is omitted, indeed, by both. "And in the end of the week" - reading
קֵצ (
qaytz) instead of
חֲצִי (
hatzee)
- "sacrifice and offering shall be taken away, and upon the temple shall be the abomination of desolation" - reading
קֹדֶשׁ (
qodesh), "holy," instead of
זֶבַח (
kenaph), "wing," "outspreading," or it may be tendered "wing of temple" - "until the end, and an end be given to desolation" - reading
תֻּתַּן (
toottan), "is given," or "appointed," instead of
תִּתַּך (
tittak), "poured out." Theodotion is closer to the Massoretic, "And one week shall confirm (
δυναμώσει) a covenant to many, and in the middle (
ἡμίσει) of the week my sacrifice and offering shall be taken away" - reading
זִבְחִי (
zebehee) instead of
זֶבַח (
zebah), and possibly
min hath, instead of
minhah - "and upon the temple (shall be) the abomination of desolations, and till (at) the end of the time an end is set (given) to the desolation." It will be observed that Theodotion agrees with the LXX. in reading
קֹדֶשׁ (
qodesh) instead of
כֵּנַפ (
kenaph), and
תֻּתַּן (
toottan) instead of
תִּתַּך (
tittak) The Peshitta is closer still to the Massoretic, but the last verb the translator seems to have read as
tanah, "shall rest." Tertullian, in his quotation from the Vetus, shows that in this verse it follows Theodotion, or rather the version which he made his basis. He, however, connects "half a week" with "one week." The Vulgate rendering is, "One week also shall confirm the covenant to many, and in the middle of the week sacrifice and offering shall cease" - reading
יִשׁבַת: (
yishbath)
- "and in the temple shall be the abomination of desolation" - therefore reading with the Greek versions and the Vetus,
קדֶשׁ instead of
כָנָפ - "and even to the consummation and end shall the desolation continue" - reading, therefore,
תֵּשֵׁב instead of
תִּתַּך, and omitting the preposition
עַל ('al), "upon" - the latter is not a probable reading. From this examination of the versions one thing is clear - we must accept, with all its difficulties, "confirms." Gratz would change one letter, and translate, "he shall cause many to transgress the covenant." The wilder supposition of Professor Bevan, which would change two letters, and translate, "the covenant shall be annulled for many," is equally out of court. The next point is
kenaph, "expansion." Here the Greek and Latin versions, including that in
Matthew 24:15, but excluding the doublet mixed up in the text of the Vatican and Alexandrian Codices, have read
קֹדֶשׁ. The Peshitta and the author of the reading intruded into the Alexandrian Codex have read
כְּנַפ. (
kenaph). However, these two are not agreed as to the interpretation. The Peshitta renders "wings," the Vatican and Alexandrian scribes render
πτερύγιον, the word used (
Matthew 4:5) for a pinnacle of the temple. There is, whichever is preferred, not the slightest justification for the suggestion of Kuenen that we should read
כּנּו instead of
כְּנַפ Professor Bevan thinks "this emendation is well-nigh certain." If that is so, any suggestion of any critic may be equally commended. We have practically four Greek versions here, two Syriae if we include Paulus Tellensis, two Latin, and not one of them gives the slightest hint that this "well-nigh certain" reading was in existence. The balance of evidence is decidedly in favour of
קֹדֶשׁ (
qodesh), especially so in the light of our Lord's words. Had the text with which his hearers were familiar contained the suggestive word
כִּנַפ, "wing," it was impossible, speaking as he did of the setting up of the Roman eagles in the temple, to have avoided remarking on the word used. Our Lord in this case must have had the Hebrew before him, as he does not render as the Greek versions do,
ἐπὶ τὸ ἱερόν, but
ἐν τόλῳ ἁγίῳ. We must thus hold
קֹדֶשׁ to have been the original text.
And he shall confirm the covenant with many. What is the subject of the verb here? Hengstenberg, Hitzig, and yon Lengerke make the one week the nominative of the verb. Professor Bevan objects that to represent a week making a covenant, or making it burdensome, is without analogy. Both Hitzig and Hengstenberg appeal to Malachi 3:19;
Isaiah 22:5;
Job 3:3, where a "day" is represented as acting. Theodotion translates thus. The natural meaning, according to the Hebrew, if we do not pass beyond the clause before us for the subject of the verb, is
בְּרִית, (
bereeth), "covenant." Thus we ought naturally to render either - taking the hiphil in its causative sense - "a covenant," or "the covenant shall confirm;"
i.e. secure "one week to many," or - and this is better, as supported by
Psalm 12:5 (4), in the sense given to the hiphil of
גָבַר (
gabar)
- "the covenant shall prevail for many during one week." This agrees with the first version we find in the Septuagint, The covenant - God's covenant with Israel, and this it must be here - "prevails with many;" his covenant to send a Messiah, a part of the eternal covenant with Israel, would prevail with the hearts of many of Israel during one week. If we reckon our Lord's ministry to have begun in the year A.D. , and the conversion of St. Paul A.D. , we have the interval required. After the conversion of St. Paul, the Gentiles more than the Jews were brought into the Church. Another theory is that it is the coming prince who is referred to. This is assumed by critics to be Antiochus;
e.g. Ewald. Moses Stuart, who adopts this view, refers to the covenant made with Antiochus by many of the Jews. But
bereeth thus absolute, is used not of alliances, but of the Divine covenant. The theory that the coming prince is Jason the brother of Onias does not suit with the idea of confirming the Divine covenant, so the interpreters that hold this view -
e.g. Bevan - do not make "the prince" the subject of the verb. If
bereeth is the Divine covenant, as by usage it is, then the prince whose people were to lay waste the temple and city cannot be he that confirms the covenant. We might take the last clause of ver. 26 as in a parenthesis, and regard the subject of the verb "
confirm" as the Messiah who was cut off. It seems, however, preferable to take the construction as we have done above, and make
bereeth the subject of the verb.
And in the midst of the week he shall cause the sacrifice and the oblation to cease. In accordance with our interpretation of the previous clause, we would interpret this, "The covenant shall cause offering and oblation to cease." What covenant is this? The new Messianic covenant promised in
Jeremiah 31:31. The author of the Epistle to the Hebrews (Hebrews 8:8) quotes this passage as Messianic, and as proving that sacrifice and offering had ceased with
Christ's sacrifice of himself. Interpreters of the critical school are reduced to considerable difficulties in their endeavours to square this passage with their preconceived notions Bevan admits that the natural subject of the verb
yashbeeth is the "prince who shall come;" but having come to the conclusion that this coming prince is Jason, he could not be said to make sacrifice and offering cease. Professor Bevan is constrained to change the reading from hiphil into the kal. He has certainly the justification that the Septuagint and Theodotion both make the word passive. Ewald regards the coming prince as Epiphanes. If so, then he must be the subject all through. In that case we are obliged to contradict usage and maintain that the covenant confirmed refers to an alliance made with apostate Jews; but this, as we have said, contradicts the usage in regard to "covenant" in this absolute position. Further, we have, in the end of ver. 26, the "end of the war" referred to. Yet, according to this interpretation, after the war is over the prince is making sacrifice and offering to cease. Ewald, recognizing the difficulties of his interpretation,declares, "As soon as the discourse touches upon the man and his projects, it is at once agitated with the profoundest disorder."
The midst of the week. On the ordinary Christian interpretation, this applies to the crucifixion of our Lord, which took place, according to the received calculation, during the fourth year after his baptism by John, and the consequent opening of his ministry. Hitzig and many critical commentators see a reference in the half-week to the time, times, and half a time, and they identify that with the time during which Antiochus had set up the heathen altar in the temple. It is to be observed that this view has the support of 1 Macc. 1:54, which applies the next clause to Antiochus. If the traditional view is correct - that the prophecy published in the days of Cyrus applied to the coming Romans - then it was but natural that a writer in the clays of John Hyrcanus should be prone to interpret the prophecy of events in his own time. As we have already seen, the reference cannot be to Antiochus. The extreme popularity of Daniel by the time 1 Maccabees was written, probably about
B.C. 100, is to be observed.
For the overspreading of abominations,
he shall make it desolate. This is rendered in the Revised Version, "And upon the wing of abominations shall come one that maketh desolate;" in the margin the rendering is, "upon the pinnacle of abominations." We have seen that the great balance of evidence was in favour of inserting
קֹדֶשׁ, "holy place," instead of
כָּנָפ, "wing." Even if we take the Massoretic reading, and render it according either to the text or the margin, we have difficulties. We have no instance of a bird supporting itself by one wing. If
כְּנָפ. (
konaph), "wing," is retained, the reference to the Roman eagles can scarcely be resisted. The word has several derivative meanings: "The edge" of the earth, as
Isaiah 24:16; from this is derived the rendering in the Revised. In the present passage, Gesenius, Furst, and Wirier regard it as equivalent to
πτερύγιον; but no such meaning is elsewhere found in Hebrew. "
He shall make
it desolate." In Hebrew, this is only one word,
meshomaym, the participle. The word occurs twice in
Ezra 9:1, 4, and there means "astonished," "stupefied." It is imitated in
Daniel 11:31, but the preceding word,
שִׁקּוּצ (
shiqqootz), is in the singular, and agrees with
meshomaym. Here we have the noun
shiqqootzeem in the plural while the participle is in the singular. In
Daniel 12:11 we have another variation,
שִׁקוּצ שֹׁמֵם. The versions translate as if the word had been in the singular; hence we may doubt whether the noun was not originally singular, all the more that in the parallel passage (
Daniel 11:31) we have the singular used. An accidental reduplication of the
מ, which begins
מְשׁמֵם, would explain the present reading. Professor Bevan suggests that we read
מֻשָׁמִים, the hophal participle plural from
שׂוּם, "to sit;" but the evidence of the versions is decisive against this. The rendering of the clause would be thus, "and upon the temple the abomination of desolation." The usage of
shiqqootz leads us to think of heathen idols, as
1 Kings 11:1, Chemosh, the abomination of Moab; Molech, the abomination of the children of Ammon,
2 Kings 23:13; Ashtoreth, the abomination of the Zidonians. More important is
Jeremiah 32:34, "They set their abominations in the house that is called by my name, to defile it." We have here the combination suggested by Professor Bevan. From the fact that Daniel seems to have been saturated with Jeremiah, his suggestion might have had weight; but the utter want of any hint in the versions that the reading was even doubtful, compels us to be against this view. There is no case where
shiqqootz means "altar," but many where it means" idol." So the setting up of a heathen altar is not what would naturally be thought of in this connection. The traditional opinion, that this refers to the Roman eagle standards, which were in a sense "idols," and were regarded especially as such by the Jews, is certainly at least plausible on grammatical grounds, and may be regarded as certain from other reasons;
e.g. its suitability to the meaning of the other verses.
Even until the consummation,
and that determined shall be poured out upon the desolate. The Revised Version is very different here, "And even unto the consummation, and that determined, shall
wrath be poured out upon the desolator." We have already seen that
תִּתַּך (
tittak)," poured out," must be abandoned, as not present in any of the versions. Most of them have read
1 Samuel 2:15. The generality of the phenomenon is due to the normal structure of the Hebrew clause. An end shall be set some time to the desolation of Zion, although that end may coincide with 'the end of all things.
Parallel Commentaries ...
Hebrew
And he will confirmוְהִגְבִּ֥יר(wə·hiḡ·bîr)Conjunctive waw | Verb - Hifil - Conjunctive perfect - third person masculine singular
Strong's 1396:To be strong, to prevail, act insolentlya covenantבְּרִ֛ית(bə·rîṯ)Noun - feminine singular
Strong's 1285:A covenantwith manyלָרַבִּ֖ים(lā·rab·bîm)Preposition-l, Article | Adjective - masculine plural
Strong's 7227:Much, many, greatfor oneאֶחָ֑ד(’e·ḥāḏ)Number - masculine singular
Strong's 259:United, one, firstweek,שָׁב֣וּעַ(šā·ḇū·a‘)Noun - masculine singular
Strong's 7620:A period of seven (days, years), heptad, weekbut in the middleוַחֲצִ֨י(wa·ḥă·ṣî)Conjunctive waw | Noun - masculine singular construct
Strong's 2677:The half, middleof the weekהַשָּׁב֜וּעַ(haš·šā·ḇū·a‘)Article | Noun - masculine singular
Strong's 7620:A period of seven (days, years), heptad, weekhe will put an endיַשְׁבִּ֣ית ׀(yaš·bîṯ)Verb - Hifil - Imperfect - third person masculine singular
Strong's 7673:To repose, desist from exertionto sacrificeזֶ֣בַח(ze·ḇaḥ)Noun - masculine singular
Strong's 2077:A slaughter, the flesh of an animal, a sacrificeand offering.וּמִנְחָ֗ה(ū·min·ḥāh)Conjunctive waw | Noun - feminine singular
Strong's 4503:A donation, tribute, a sacrificial offeringAnd onוְעַ֨ל(wə·‘al)Conjunctive waw | Preposition
Strong's 5921:Above, over, upon, againstthe wing [of the temple]כְּנַ֤ף(kə·nap̄)Noun - feminine singular construct
Strong's 3671:An edge, extremity, a wing, a flap, a quarter, a pinnacle[will come] the abominationשִׁקּוּצִים֙(šiq·qū·ṣîm)Noun - masculine plural
Strong's 8251:Disgusting, filthy, idolatrous, an idolthat causes desolation,מְשֹׁמֵ֔ם(mə·šō·mêm)Verb - Piel - Participle - masculine singular
Strong's 8074:To stun, devastate, stupefyuntilוְעַד־(wə·‘aḏ-)Conjunctive waw | Preposition
Strong's 5704:As far as, even to, up to, until, whilethe decreedוְנֶ֣חֱרָצָ֔ה(wə·ne·ḥĕ·rā·ṣāh)Conjunctive waw | Verb - Nifal - Participle - feminine singular
Strong's 2782:To point sharply, to wound, to be alert, to decidedestructionכָּלָה֙(kā·lāh)Noun - feminine singular
Strong's 3617:Completion, complete destruction, consumption, annihilationis poured outתִּתַּ֖ךְ(tit·taḵ)Verb - Qal - Imperfect - third person feminine singular
Strong's 5413:To pour forth, be poured outuponעַל־(‘al-)Preposition
Strong's 5921:Above, over, upon, against[him].?שֹׁמֵֽם׃(šō·mêm)Verb - Qal - Participle - masculine singular
Strong's 8074:To stun, devastate, stupefy
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OT Prophets: Daniel 9:27 He shall make a firm covenant (Dan. Da Dn) 
