Abomination of Desolation in the Temple Setup Timing

The Abomination of Desolation in the Temple: Setup and Timing

The phrase "abomination of desolation" is a term used by Jesus in Matthew 24:15 to refer to a future event that would signal the impending destruction of Jerusalem, referencing Daniel 9:27, 11:31, and 12:11 ^{[5, 3, 4]}. The phrase is associated with a significant desecration or profanation of the Temple.

The biblical context for the "abomination of desolation" is rooted in the prophecies of Daniel, where it is mentioned multiple times ^{[3, 4, 6]}. In Daniel 9:27, it is written that "in the half of the week the victim and the sacrifice shall fail: and there shall be in the temple the abomination of desolation" ^[6]. Daniel 11:31 speaks of forces that "will desecrate the temple fortress... and set up the abomination of desolation" ^[4]. These passages establish the concept of a sacrilegious act that desecrates the Temple.

The historical fulfillment of the "abomination of desolation" has been interpreted in various ways. One tradition associates it with Antiochus Epiphanes, who profaned the Temple in the 2nd century BCE by erecting a statue of Zeus Olympios and sacrificing pigs on the altar ^[8]. This event is commemorated in the Jewish feast of Hanukkah or the Feast of Dedication, which was instituted to celebrate the rededication of the Temple after its desecration ^[2].

In the context of Jesus' prophecy, the "abomination of desolation" is often linked to the Roman destruction of Jerusalem in 70 CE. Some interpreters believe it refers to the Roman standards or banners being brought into the Temple, while others suggest it was the profanities committed by the Zealots within the Temple during the siege ^[1]. According to John Gill, it refers to the Roman army's presence and actions, which were seen as abominable and desolating to the Jewish people and their worship ^[7].

The timing of the "abomination of desolation" relative to the destruction of Jerusalem is also a subject of interpretation. Daniel 12:11 mentions a period of 1,290 days from the time the daily sacrifice is abolished and the abomination of desolation is set up ^[3]. Jamieson, Fausset & Brown suggest that this period may refer to the time from the profanation of the Temple by Antiochus Epiphanes to the restoration of its worship, or to other future events ^[8].

The setup and timing of the "abomination of desolation" are thus deeply connected to the historical and prophetic contexts provided by Daniel and the events leading up to the destruction of Jerusalem. The various interpretations highlight the complexity and richness of the biblical narrative, as well as the diverse understandings within Jewish and Christian traditions.

The historical context of the Temple's dedication and rededication also sheds light on the significance of its desecration. The original dedication of Solomon's Temple, for example, was a significant event that took place during the Feast of Tabernacles in the seventh month ^[9]. The Temple's rededication after its desecration by Antiochus Epiphanes was commemorated during the Feast of Dedication ^[2].

In Jewish tradition, the setup of the Tabernacle and its subsequent desecration are seen as significant events. According to Ramban (Nachmanides), the Tabernacle was set up on the first day of Nisan, marking a crucial moment in Israel's history ^{[10, 11]}.

The "abomination of desolation" remains a pivotal concept in understanding the prophetic language used by Jesus and the historical events surrounding the destruction of Jerusalem. Its interpretation continues to be a subject of scholarly discussion and theological reflection across various Christian and Jewish traditions.

The connection between the "abomination of desolation" and the destruction of Jerusalem underscores the significance of the Temple in Jewish and Christian theology. The desecration of the Temple represents a profound disruption of the religious and cultural identity of the Jewish people, with far-reaching consequences.

The various interpretations of the "abomination of desolation" highlight the complexity of biblical prophecy and the diverse ways in which it has been understood throughout history. As such, it remains a rich and contested topic of study and reflection.

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Abomination Of Desolation — Mentioned by our Saviour, (Matthew 24:15) as a sign of the approaching destruction of Jerusalem, with reference to (Daniel 9:27; 11:31; 12:11) The prophecy referred ultimately to the destruction of Jerusalem by the Romans, and consequently the "abomination" must describe some occurrence connected with that event. It appears most probable that the profanities of the Zealots constituted the abomination, which was the sign of the impending ruin; but most people refer it to the standards or banners of the Roman army. They were abomination becau”
Easton's Bible Dictionary “Easton's Bible Dictionary: Dedication, Feast of the — (John 10:22, 42), i.e., the feast of the renewing. It was instituted B.C. 164 to commemorate the purging of the temple after its pollution by Antiochus Epiphanes (B.C. 167), and the rebuilding of the altar after the Syrian invaders had been driven out by Judas Maccabaeus. It lasted for eight days, beginning on the 25th of the month Chisleu (December), which was often a period of heavy rains (Ezra 10:9, 13). It was an occasion of much rejoicing and festivity. But there were other dedications of the temple. (1) That of Solomon's temple (1 Kin”
Daniel “Daniel 12:11 (NASB) — From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days.”
Daniel “Daniel 11:31 (BSB) — His forces will rise up and desecrate the temple fortress. They will abolish the daily sacrifice and set up the abomination of desolation.”
Matthew “Matthew 24:15 (BSB) — So when you see standing in the holy place ‘the abomination of desolation,’ described by the prophet Daniel (let the reader understand),”
Daniel “Daniel 9:27 (DRC) — And he shall confirm the covenant with many, in one week: and in the half of the week the victim and the sacrifice shall fail: and there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end.”
Matthew (Baptist/Reformed) “John Gill on Matthew 24:15: When ye therefore shall see the abomination of desolation,.... From signs, Christ proceeds to the immediate cause of the destruction of Jerusalem; which was, "the abomination of desolation", or the desolating abomination; or that abominable thing, which threatened and brought desolation upon the city, temple, and nation: by which is meant, not any statue placed in the temple by the Romans, or their order; not the golden eagle which Herod set upon the temple gate, for that was before Christ said these words; nor the image of Tiberius Caesar, which Pilate is said to b”
Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 12:11: from . . . sacrifice . . . taken way . . . abomination-- (Dan 11:31). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death; b”
1 Kings (Presbyterian) “Jamieson, Fausset & Brown on 1 Kings 8 (introduction): THE DEDICATION OF THE TEMPLE. (Kg1 8:1-12) at the feast in the month Ethanim--The public and formal inauguration of this national place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon's wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem (Kg1 8:2); and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tab”
Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Exodus 40:2: ON THE FIRST DAY OF THE FIRST MONTH SHALT THOU SET UP THE TABERNACLE OF THE TENT OF MEETING. In the opinion of our Rabbis 43 Sifra, beginning of Seder Shemini . who say that this was on the eighth day of the installation [of the priests into their sacred office], 44 On the first seven days of the installation the Tabernacle was put up and taken apart each day. But on the eighth day it was put up and no longer dismantled until they moved away from the encampment at Mount Sinai. Accordingly, since in the opinion of the Rabbis the first day of Nisan was the ei”
Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 8:2: TAKE AARON. “This section [concerning the seven days of consecration of the priests] was said seven days before the [final] erection of the Tabernacle [which took place on the first day of Nisan], 167 During each of the seven days of consecration Moses set the Tabernacle up and then dismantled it. But on the eighth day [which was the first of Nisan] the final erection took place, and it was no longer dismantled until they journeyed from Mount Sinai. for there is no strict chronological order in the narrative of the Torah.” 168 Since the final erection of ”

Ask Your Own Question