Daniel 9, Abomination


Hello, I was reading Daniel 9 and I was wondering if it was talking about Antiochus, Antichrist or both.

What do you think?

9:24-27 ‘Seventy weeks are decreed for your people and your holy city, for putting an end to transgression, for placing the seal on sin, for expiating crime, for introducing everlasting uprightness for setting the seal on vision and on prophecy, for anointing the holy of holies. Know this, then, and understand: From the time there went out this message: “Return and rebuild Jerusalem” to the coming of an Anointed Prince, seven weeks and sixty-two weeks, with squares and ramparts restored and rebuilt, but in a time of trouble. And after the sixty-two weeks an Anointed One put to death without his . . . city and sanctuary ruined by a prince who is to come. The end of that prince will be catastrophe and, until the end, there will be war and all the devastation decreed. He will strike a firm alliance with many people for the space of a week; and for the space of one half-week he will put a stop to sacrifice and oblation, and on the wing of the Temple will be the appalling abomination until the end, until the doom assigned to the devastator.’



Jesus talks about this passage in Mathew. It could refer in general to periods of persecution. Do you know if the timetable and “an annointed prince” is messianic?


I believe it refers to the Antichrist.

ACTUALLY I just posted a thread asking if The Real Presence can end on Earth during the persecution of the man of sin…and that would mean he “put an end to all sacrifice”


I’ve read a few different commentaries (not necessarily Catholic, though), and they usually agree that the first portion of these prophecies are a prediction of when the Messiah will come and be crucified.

After the passage says ‘‘And after the sixty-two weeks an Anointed One put to death’’, the passages that follow refer to another person rather than Jesus. That’s where another debate starts as to who the other person is. Protestant evangelical apologetics usually say it is the antichrist, others say that the prophecy reached its fulfillment when Jerusalem fell. Antiochus has also been mentioned, but if the first part of the prophecy refers to Jesus, Antiochus died in 164 BC.

so, I don’t know either :juggle:


D-R Bible Haydock Commentary:

Ver. 24. Seventy weeks (viz. of years, or seventy times seven, that is, 490 years) are shortened; that is, fixed and determined, so that the time shall be no longer. (Challoner) — This is not a conditional prophecy. Daniel was solicitous to know when the seventy years of Jeremias would terminate. But something of far greater consequence is revealed to him, (Worthington) even the coming and death of the Messias, four hundred and ninety years after the order for rebuilding the walls should be given, (Calmet) at which period Christ would redeem the world, (Worthington) and abolish the sacrifices of the law. (Calmet) — Finished, or arrive at its height by the crucifixion of the Son of God; (Theod.) or rather sin shall be forgiven. Hebrew, “to finish crimes to seal (cover or remit) sins, and to expiate iniquity.” — Anointed. Christ is the great anointed of God, the source of justice, and the end of the law and of the prophets, (Acts x. 38. and 1 Corinthians i. 30; Romans x. 4.; Calmet) as well as the pardoner of crimes. These four characters belong only to Christ. (Worthington)

Ver. 25. Word, &c. That is, from the twentieth year of king Artaxerxes, when, by his commandment, Nehemias rebuilt the walls of Jerusalem, 2 Esdras ii. From which time, according to the best chronology, there were just sixty-nine weeks of years, that is 483 years, to the baptism of Christ, when he first began to preach and execute the office of Messias. (Challoner) — The prophecy is divided into three periods: the first of forty-nine years, during which the walls were completed; (they had been raised in fifty-two days, (2 Esdras vi. 15.) but many other fortifications were still requisite) the second of four hundred and thirty-four years, at the end of which Christ was baptized, in the fifteenth of Tiberius, the third of three years and a half, during which Christ preached. In the middle of this last week, the ancient sacrifices became useless, (Calmet) as the true Lamb of God had been immolated. (Theod.) — A week of years denotes seven years, as Leviticus xxv. and thus seventy of these weeks would make four hundred and ninety years. (Ven. Bede, Rat. temp. 6 &c.; Worthington) — Origen would understand 4900 years, and dates from the fall of Adam to the ruin of the temple. Marsham begins twenty-one years after the captivity commenced, when Darius took Susa, and ends in the second of Judas, when the temple was purified. This system would destroy the prediction of Christ’s coming, and is very uncertain. Hardouin modifies it, and acknowledges that Christ was the end of the prophecy, though it was fulfilled in figure by the death of Onias III. See 1 Machabees i. 19; Senens. Bib. viii. hær. 12; and Estius. From chap. vii. to xii., the changes in the East, till the time of Epiphanes, are variously described. After the angel had here addressed Daniel, the latter was still perplexed; (Chap. x. 1.) and in order to remove his doubts, the angel informs him of the persecution of Epiphanes, as if he had been speaking of the same event. We may, therefore, count forty-nine years from the taking of Jerusalem (when Jeremias spoke, chap. v. 19.) to Cyrus, the anointed, (Isaias xlv. 1.) who was appointed to free God’s people. They should still be under the Persians, &c., for other four hundred and thirty-four years, and then Onias should be slain. Many would join the Machabees; the sacrifices should cease in the middle of the seventieth week, and the desolation shall continue to the end of it. Yet, though this system may seem plausible, it is better to stick to the common one, which naturally leads us to the death of Christ, dating from the tenth year of Artaxerxes. (Calmet) — He had reigned ten years already with his father. (Petau.) — All the East was persuaded that a great king should arise about the time; when our Saviour actually appeared, and fulfilled all that had been spoken of the Messias. (Calmet, Diss.) — Ferguson says, “We have an astronomical demonstration of the truth of this ancient prophecy, seeing that the prophetic year of the Messias being cut off was the very same with the astronomical.” In a dispute between a Jew and a Christian, at Venice, the Rabbi who presided…put an end to the business by saying, “Let us shut up our Bibles; for if we proceed in the examination of this prophecy, it will make us all become Christians.” (Watson, let. 6.) — Hence probably the Jews denounce a curse on those who calculate the times, (Haydock) and they have purposely curtailed their chronology. (Calmet) — Times, &c. (angustia temporum) which may allude both to the difficulties and opposition they met with in building, and to the shortness of the time in which they finished the wall, viz. fifty-two days. (Challoner)



Ver. 26. Weeks, or four hundred and thirty-eight years, which elapsed from the twentieth of Artaxerxes to the death of Christ, according to the most exact chronologists. (Calmet) — Slain. Protestants, “cut off, but not for himself, and the people of the prince that,” &c. (Haydock) — St. Jerome and some manuscripts read, Christus, et non erit ejus. The sense is thus suspended. The Jews lose their prerogative of being God’s people. (Calmet) — Christ will not receive them again. (St. Jerome) – Greek: “the unction shall be destroyed, and there shall not be judgment in him.” The priesthood and royal dignity is taken from the Jews. (Theod.) — The order of succession among the high priests was quite deranged, while the country was ruled by the Romans, and by Herod, a foreigner. (Calmet) — Leader. The Romans under Titus. (Challoner; Calmet)

Ver. 27. Many. Christ seems to allude to this passage, Matthew xxvi. 28. He died for all; but several of the Jews particularly, would not receive the proffered grace. (Calmet) — Of the week, or in the middle of the week, &c. Because Christ preached three years and a half: and then, by his sacrifice upon the cross, abolished all the sacrifices of the law. (Challoner) — Temple. Hebrew, “the wing,” (Calmet) or pinnacle, (Haydock) the highest part of the temple. (Calmet) — Desolation. Some understand this of the profanation of the temple by the crimes of the Jews, and by the bloody faction of the zealots. Others, of the bringing in thither the ensigns and standard of the pagan Romans. Others, in fine, distinguish three different times of desolation: viz. that under Antiochus; that when the temple was destroyed by the Romans; and the last near the end of the world, under antichrist. To all which, as they suppose, this prophecy may have a relation. (Challoner) — Protestants, “For the overspreading of abominations he shall make it desolate, even unto the consummation; and that determined, shall be poured upon the desolate.” (Haydock) — The ruin shall be entire. (Calmet)


Here is from the Aquinas Study Bible

9:24-27 The weeks are actually to be understood as a sabbatical measure of time in the Jewish calendar, which means that each week is a 7 year cycle (compare to Genesis 29:26-28 ). Of all the explanations about this passage, Theodoret of Cyrus in my view gives the best interpretation. I will present a summary of his interpretation.

The 70 weeks begins at the year of Artaxerxes somewhere around 465BC.

The 62nd week marked the time period around when the high priests were being appointed illegally and the death of John Hyrcanus II around 31BC. The calculation does not start here exactly at the death of Hyrcanus, but in this time period, so an exact calculation would be around 22BC.

The 69th week brings us to the Baptism of Jesus around 27AD.

The 70th week is broken up into two 3 and a half year periods. The first half is the 3 and half year ministry of Jesus until His Passion around 30AD, and the second half being the 3 and half year period of the Apostles establishing the Church starting in Jerusalem until around 33-34AD.

The abomination of desolations does not only concern the final week but also to the entire time until the end of the world (Daniel 9:27). Pilate brought images into Jerusalem in this time period, and the same kind of abominations will continue until the end of the world.

9:24 seventy weeks= 490 years: this began with Artaxerxes to the crucifixion of Christ and 3 and a half years beyond. In this passage God allows Jerusalem to be rebuilt and a further set of years of living according to the Law. Here Jesus is referred to as Most Holy.

9:25 The 7 weeks and 62 weeks makes 69 weeks, in turn makes 483 years. This would bring us to the baptism of Jesus by John the Baptist.

9:26 “After the 62 weeks” takes us back 7 weeks from verse 25 which marks the end of when the high priests flourished and others were appointed illegally. This would bring us to Hyrcanus II, the last high priest of the Hasmoneans, whom Herod slew (31 BC). From this time period to the Baptism of Jesus is the period between the 62nd and the 69th week. and the people that shall deny him shall not be his: And since those appointed illegally were called high priests, Daniel was right to say the people shall deny him. If they are appointed but not anointed according to the Law, they take it upon themselves to act illegally. And a people, with their leader, that shall come, shall destroy the city, and the sanctuary: The city will suffer and so will the illegal rulers who are to come; by the prince who is coming he is referring to the foreign kingdom and high priest.

9:27 This one week/seven years, is the period of time beginning with the baptism of Jesus to that of the holy Apostles teaching in Jerusalem after the Resurrection. The Lord preached for about 3 and a half years, and strengthened His disciples. But after the Resurrection, Ascension into Heaven, and the coming of the Holy Spirit, the Apostles spent the rest of the three and half years preaching in Jerusalem, working wonders and guiding many thousands, and they imparted the new covenant and caused them to enjoy the grace of baptism.
The abomination of desolations is to be understood as something that took place and continues to take place even until the end of time. It is not to be understood as a one time event in the past or future. Pilate was responsible for such an offense according to Josephus (Ant. 18.55-59) and Eusebius (Hist. eccel. 2.6.3-4).

And he shall confirm the covenant with many, in one week: The new covenant will be given to the believers in this week, and He will fill them with all power. and in the half of the week the victim and the sacrifice shall fail: sacrifice according to the law will come to an end when the true sacrifice of the innocent lamb, who takes away the sin of the world, is offered; when it is finally offered, the other will cease. and there shall be in the temple the abomination of desolation: that is, that formerly venerable and fearsome place will be made desolate. A sign of the desolation will be the introduction into it of certain images forbidden by the law; Pilate was guilty of this by introducing into the divine temple by night the imperial images in violation of the law (according to Josephus Ant. 18.55-59 an Philo The embassy to Caligula 299-305).

In case the Jews should think the divine temple would recover its former splendor and glory, he consequently added…
and the desolation shall continue even to the consummation, and to the end until the end of the age: the consummation of the desolation will continue, undergoing no change.


This is what I’ve heard and thought, but didn’t want to bring up to an RE class unless certain. Thanks for this.


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