A Study of Daniel
Charles H. Ray, Th.D.
This article is the final installment of a four part series on Daniel 9:24-27. The previous article covered verse 26 and began to examine verse 27. The first paragraph of this article concludes the discussion showing it is reasonable to see a gap of time between verses 26 and 27. A detailed study of verse 27 follows. A select bibliography can be found at the end of this article.
Other scholars agree there are epochs of time in those
passages (Isa. 9:6, etc.) but none of those
other predictions involve numbers as
The first two Hebrew words are literally, �shall cause a covenant to be strong.�[2] RYB!g=h is a Hiphil perfect 3ms whose root can mean �prevail, have strength, be great,[3] have stability, make firm.�[4] The potency of this wording may imply the Jews are forced to accept the agreement because of the antichrist�s superior power.[5] Young advances the idea that this covenant is the Covenant of Grace, and Jesus has come to commission it. The agreement in question is not a new one but one that already exists because rYB!g=h is not the common way to express the making of a new covenant.[6] Thus Young espouses: �shall cause to prevail a covenant.� If his conclusion is true, then this is an awkward way to express it. One would be more likely to see �shall fulfill the terms of the covenant.�[7]
A number of other obstacles emerge here as well. In what
sense is it just for �one week�? How could Christ break the Covenant of Grace
(if it exists at all), or any other commitment on His part? The amillennialists
might have a stronger case if the Hebrew had �the covenant� and not �a
covenant.�[8]
Lastly, the antichrist�s administration will be marked by major changes, as
spelled out by Daniel
Other amillennarians claim this is the Abrahamic Covenant, and Jesus has come to confirm and fulfill it.[10] However, there is no evidence in the Gospels He purposed to do such a thing. Barnes agrees, stating this is the covenant �which God [not the antichrist] is said to establish with his people � so often referred to in the Scriptures as expressing the relation between Him and them.�[11] To believe the interpretation this verse speaks to a compact between the antichrist and the Israelites is much more reasonable. The NIV (�he will confirm a covenant�) does not capture the nuance of these words as well as the NASB does (�he will make a firm covenant�).
It is interesting to speculate on the details of this
agreement. One can make educated guesses as to what some of the clauses in the
contract stipulated. The antichrist may promise to protect
These events precipitate other implications. Since the
Jews are looking for a �Prince of Peace� (Isa. 9:6),
they will be that more easily taken in by the antichrist. They will quickly
discover, however, he is their destroyer, not their deliverer.[15]
It will be fascinating to see how the Dome of the Rock will be removed so the
The text shows the antichrist�s commitment is with �the
many� (literal rendering). These �many� are the Jews (specifically unbelieving
Jews),[16]
for this passage bears upon �your people� (v. 24). The fact that the children
of Abraham have to be involved in such an alliance suggests they are totally
helpless.[17]
Based on Isaiah 53:11,12, Archer and Young assert �the many� are true
believers.[18]
They point out that �the many� of 53:11 (<YB!r^l*, an articulated masc. plural adjective) are
the ones for whom the Servant gave up His life. Thus, they are the elect, the
true believers. An identical role is played by <YB!r* in 53:12. Additional support is found in a
If the second party consists of believing Jews as Archer
espouses, then why would they have any interest in the Levitical
system? He responds: �Since these Jewish believers trust in Jesus as their
Messiah, it may well be that the sacrifices will be conducted as memorial
services like the Lord�s Supper, rather than for atonement purposes as in OT
times. This will certainly be the case during the Millennium � if indeed Ezek
43 pertains to that age��[20]
Such a claim raises at least three problems. First, it does not make sense true
believers would want to unite with the devil. Second, all true believers went
up in the rapture before the Tribulation began. Third, Archer and Young are
mixing two different events. Isaiah 53 concerns Jesus� earthly ministry, and
�the many� are the ones for whom Christ died. Daniel
Yx!j& (a masculine singular noun in
construct) can mean �half, half part� (Exod. 24:6,
Num.
In many ways this step-by-step progression of tyranny here
described bears a remarkable resemblance to the development of the Nazi tyranny
in
The words �put a stop to� (NASB; �put an end to,� NIV) are
a translation of tYB!v=Y~ (Hiphil
imperfect 3ms) that properly means �to rest,� hence the word �Sabbath.� The Hiphil leads to �cause to cease.�[24]
�Sacrifice� (jb^z#, masc. sing. noun) primarily means
�sacrifice, slaughter� and thus pertains to bloody sacrifices. By contrast, hj*n=m! (fem. sing. noun) speaks to grain, oil,
and wine offerings. Other definitions include �gifts� and �oblation.�[25]
�The word hj*n=m! is used in secular contexts of gifts to
superior persons, particularly kings, to convey the attitude of homage and
submission to that person.�[26]
This nuance is brought out to some degree by the NASB (�sacrifice and grain
offering;� �sacrifice and offering,� NIV). II Thessalonians 2:4 elaborates on
these transactions, predicting the antichrist will �take his seat in the
<Yx!WQv!
[n~K= lu^w= can be directly translated �and upon [the]
wing of abominations,� for which an array of interpretations have been
proposed. The NASB is rather literal as above, but the NIV has �And on a wing
[of the temple] he will set up an abomination�� placing brackets around �of the
temple� because the expression is not in the Hebrew. Like the NIV, the NRSV is
patterned after the Greek versions (bdelugma) and has it as �abomination� (singular),
apparently in an attempt to harmonize it with 11:31 and 12:11[27]
(cf. Rev. 11:2). Walvoord agrees, adding this summation, �The Hebrew is
rendered �abomination of desolation� in 1 Maccabees
The knottiest conundrum is figuring out the legitimate root meaning of [n~K. Wood (p. 261) sides with Gesenius over BDB and alleges the base definition is �to cover over.� BDB does acknowledge the meaning is in doubt, but asserts the word originated from the Arabic verb �to fence in, enclose� and the Aramaic verb �to collect, assemble.�[30] However, both BDB (�wing, extremity�) and Owens[31] parse it as a noun. One can readily perceive why confusion arises, for an �overspreading wing� is related to the idea of �enclosing.� TWOT (pp. 446, 447) lists �wing, winged, border, corner, and shirt� as acceptable translations, and concurs with BDB that the only occurrence of this root in a verbal form is Isaiah 30:20 (�hide Himself�). Some examples of the noun are �the edge of Saul�s robe� (I Sam. 24:4) and �the ends of the earth� (Isa. 24:16).
What is not in dispute is that the vast majority of its OT
usages are figurative and a few are in a context of judgment. Some examples are
Isaiah 8:8, Jeremiah 48:40, and Ezekiel 17:3, 7. At Jeremiah 49:22, the NASB
reads �Behold, He will mount up and swoop like an eagle, and spread out His
wings against Bozrah; and the hearts of the mighty
men of
The word �abomination� is often associated with idol
worship (Jer.
Jesus� discourse on the
<m@vm@
(�to be desolated, appalled�) is a Poel
participle and can be converted into English as �something desolated,�
�something desolating,�[35]
or �things that are to be held in abhorrence.�[36]
A noun derivative (hM*v^) can mean �waste,� or even �horror� (Dan.
As a result of these factors, one would think �abomination
of desolation� is what was intended for
Wood defends the �abomination of desolation� resolution
for
Some of those who hold that this verse has been entirely
fulfilled draw attention to the Roman invasion of A.D. 66-70. They claim it is
not impossible this �idol� is some kind of banner or standard of the Romans
conspicuously placed on the
The Septuagint is of little help. The Greek of
This verse continues by saying the Lord has �decreed� the
following: (1) the atrocities will not go on forever (cf. Luke
If the Masoretic pointing is ignored, the last portion of v. 27 could be paraphrased, �He shall cause the sacrifice and the offering to cease. And � upon the wing � the porch of the temple � abominations! And a desolator!�[47]
It is now necessary to tie together all this information
in order to explain this entire verse as succinctly yet thoroughly as possible.
In the last days, the antichrist will sign an accord with
Despite its veiled prophetic statements, Daniel
Yahweh graciously replied to Daniel�s prayer by assuring the prophet that sin will be dealt with. One day all iniquity will be gone. But the Lord doesn�t stop there. He goes on to tell of some specific events, people, and time frames. Daniel was thus further comforted with the reminder that the Messiah was indeed coming, and that his beloved city would be restored. On the other hand, the great prophet must have been perplexed by verse 27. How and why were these things going to take place? Nevertheless, he certainly had a great deal of prophetic history made known to him during his lifetime.
Goldingay is quite off-base when he declares,
In Jewish and Christian tradition, Gabriel�s promise has been
applied to rather later events: the birth of the messiah, Jesus� death and
resurrection, the fall of
The details of this apocalyptic piece of literature are, by and large, clearly understood when viewed through the lens of dispensationalism. This theological perspective has two advantages. It seeks an interpretation based on an historical-grammatical hermeneutic, from which the natural sense of the passage can arise, and it alone harmonizes well with other related prophecies. An objective study of the book of Revelation affirms the idea that a literal approach to these verses is the only acceptable one.[49]
Daniel 9:24-27 can be summarized as follows. A decree to
rebuild
A mysterious lapse of time, not revealed until the New
Testament, is subsequent to the desolation. This age is unforeseen here because
A handful of theologically significant themes can be rather easily traced throughout this relatively short passage. All of them bring glory to God the Father. One theme woven into these verses is the sovereignty of the Lord. His incalculable power is thrown into relief by noting He is able to control the affairs of men. His might, though, is not used haphazardly. He always has good reason for wielding it, and it is tempered by His grace and love. A similar theme speaks to another of His attributes. The fact that He is willing to reveal this information through one person to His chosen people demonstrates Jehovah is also a personal God. He is not only involved on a national level but on an individual one as well. Lastly, He is a God of justice. This paragraph contains good news and bad news. When the Lord�s plan has been completely played out, those who are the objects of His wrath will receive their proper penalty.
Anderson, Robert The Coming Prince.
Archer, Gleason L. �Daniel� in The Expositor�s Bible
Commentary.
___________, R. Laird Harris, and Bruce Waltke Theological Wordbook of the Old Testament.
Baldwin, Joyce Daniel: An Introduction and Commentary
(TOTC).
Barnes, Albert �Daniel� in Notes on the Old Testament.
Brown, Francis, S. R. Driver, and Charles A. Briggs (eds.)
A Hebrew and English Lexicon of the Old Testament.
Chafer, Lewis S. Systematic Theology. (8 vols. in
4).
The Collected Writings of John Gill on CD-ROM.
Feinberg, Charles Lee A Commentary on Daniel.
Feinberg, John S. and Paul D. (eds.) Tradition &
Testament: Essays in Honor of Charles Lee Feinberg.
Goldingay, John E. Daniel.
(WBC).
Hagner, Donald A. Matthew.
(WBC, 2 vols).
Hengstenberg, E. W. Christology
of the Old Testament.
Hoehner, Harold W. Chronological
Aspects of the Life of Christ.
Ice, Thomas D. �Pre-Trib Perspectives� newsletter, Vol. V, No. 10, February 2001
_____________. �Pre-Trib Perspectives� newsletter, Vol. V, No. 11, March 2001
Keil, C. F. Biblical
Commentary on the Book of Daniel.
Leupold, Herbert C. Exposition
of Daniel.
Lindsey, F. Duane �Haggai� in The Bible Knowledge
Commentary.
Miller, Stephen R. Daniel (NAC).
Montgomery, J. A. A Critical and Exegetical Commentary
on the Book of Daniel (ICC).
Orr, James The International Standard Bible
Encyclopedia.
Owens, John J. Analytical Key to the Old Testament.
(4 vols)
Pentecost, J. Dwight �Daniel� in The Bible Knowledge
Commentary.
Porteous, Norman W. Daniel: A
Commentary.
Pusey, E. B. Daniel the
Prophet.
Quinn, Jerome D. and William C. Wacker
The First and Second Letters to Timothy (ECC).
VanGemeren, Willem A. (ed.) New
International Dictionary of Old Testament Theology & Exegesis.
Walvoord, John F. Daniel: The Key to Prophetic
Revelation.
Whitcomb, John C. Daniel (EvBC).
Williamson, H. G. M. Ezra, Nehemiah (WBC).
Wood, Leon A Commentary on Daniel.
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Bible Commentary.
Young, Edward J. The Prophecy of Daniel.
[1] John S. and Paul D. Feinberg, Tradition & Testament, 214, 215
[2] Leon Wood, A Commentary on Daniel, 258
[3] Theological Wordbook of the Old Testament (abbrv. TWOT), 148
[4] Albert Barnes, Notes on the Old Testament, 181
[5] Stephen R. Miller, Daniel (NAC), 271
[6] Tradition & Testament, 205
[7] Wood, 259
[8] Ibid.
[9] John Whitcomb, Daniel, 133, 134
[10] Pentecost, 1365
[11] Barnes, 181
[12] Miller, 271
[13] J. Dwight Pentecost, �Daniel� in The Bible Knowledge Commentary, 1364
[14] Wood, 261
[15] Ibid.
[16] John Walvoord, Daniel: The Key to Prophetic Revelation, 234
[17] Pentecost, 1364
[18] Miller, 271
[19] Gleason Archer, �Daniel� in The Expositor�s Bible Commentary, 117
[20] Ibid.
[21] Barnes, 185
[22] Archer, 117
[23] Ibid.
[24] Barnes, 186
[25] TWOT, 233-235, 514-515
[26] Ibid., 514
[27] Miller, 272
[28] Barnes, 186
[29] John Goldingay, Daniel (WBC), 263
[30] BDB, 489
[31] John Joseph Owens, Analytical Key to the Old Testament, 744
[32] Archer, 118
[33] Miller, 273
[34] Walvoord, 235
[35] Wood, 261
[36] Barnes, 187
[37] TWOT, 936
[38] Wood, 262
[39] Archer, 118
[40] Wood, 262, 263
[41] Ibid, 263
[42] so Barnes, 187
[43] so Ibid, 188
[44] Donald Hagner, Matthew (WBC), 699
[45] Goldingay, 231
[46] Miller, 273
[47] Barnes, 188
[48] Goldingay, 267
[49] Walvoord, 234