Understanding the Abomination of Desolation in Daniel 9-12
The "abomination of desolation" is a significant prophetic phrase found in the book of Daniel and referenced by Jesus in the Gospels. The phrase appears in Daniel 9:27, 11:31, and 12:11, and is directly cited by Jesus in Matthew 24:15 and Mark 13:14 [1, 2].
In Daniel, the phrase "abomination of desolation" (or "transgression of desolation") refers to an act that profanes the temple and leads to its desolation [7]. Daniel 8:11-13 speaks of the daily sacrifice being taken away and the sanctuary being cast down, with the "transgression of desolation" being a key element [5, 7]. This prophecy is understood by some to refer to Antiochus Epiphanes' profanation of the temple [7]. The book of Daniel, particularly chapters 10-12, provides a detailed revelation concerning the future of God's people and the hostile actions of world powers against them, extending to the "end of the days" [8]. Daniel's prayer in chapter 9, acknowledging Israel's sins and seeking God's mercy, precedes the prophecy of the seventy weeks, which includes the mention of the abomination of desolation [6].
Jesus' reference to the "abomination of desolation" in Matthew 24:15 and Mark 13:14 connects Daniel's prophecy to events surrounding the destruction of Jerusalem [1, 2, 3]. Matthew 24:15 states, "Then when you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place (the one reading, let him understand)" [1]. Mark 13:14 similarly instructs, "But when you see 'the abomination of desolation,' the one spoken of by Daniel the prophet, standing where it ought not (he reading, let him understand), then let those in Judea flee into the mountains" [2]. Both Gospel accounts explicitly link this event to Daniel's prophecy, specifically Daniel 11:31 and 12:11 [1, 2].
Interpreters have offered several possibilities for what constitutes the "abomination of desolation" in the context of Jerusalem's destruction. One prominent view identifies it with the Roman army and its standards [3, 4]. The eagles on the Roman standards were considered an abomination to the Jews, and their presence in or around the holy city signified its defilement and impending ruin [3, 4]. John Gill, for instance, interprets it as "The Roman army encompassing Jerusalem, which was an abomination to the Jews, and an 'impure sign' of their destruction... and a desolating one to their nation, city, and temple" [9]. Luke's parallel account in Luke 21:20, which speaks of Jerusalem being surrounded by armies, supports this interpretation [4].
Another perspective suggests that the profanities committed by the Zealots within the temple precincts could be the "abomination" that signaled the city's destruction [3]. Other proposed fulfillments include a false priest assuming the priesthood, the presence of unlawful images, or specific historical figures such as Antiochus Epiphanes, Caligula, Vespasian, or Titus, who were not permitted within the temple [10]. Some interpretations also consider the possibility of the antichrist's presence in the temple as a future fulfillment [10].
The phrase "standing where it ought not" in Mark 13:14 further emphasizes the sacrilegious nature of the event [2]. The "holy place" mentioned in Matthew 24:15 refers to the temple or its immediate vicinity [1]. The instruction for those in Judea to "flee into the mountains" underscores the urgency and severity of the impending judgment [2]. The destruction of Jerusalem by the Romans in 70 AD is widely seen as the ultimate fulfillment of this prophecy in the first century [3].
Sources
- Matthew “Matthew 24:15 (LITV) — Then when you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place (the one reading, let him understand), Dan. 11:31; 12:11”
- Mark “Mark 13:14 (LITV) — But when you see "the abomination of desolation," the one spoken of by Daniel the prophet, standing where it ought not (he reading, let him understand), then let those in Judea flee into the mountains. Dan. 11:31; 12:11”
- 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: Desolation, Abomination of — (Matt. 24:15; Mark 13:14; comp. Luke 21:20), is interpreted of the eagles, the standards of the Roman army, which were an abomination to the Jews. These standards, rising over the site of the temple, were a sign that the holy place had fallen under the idolatrous Romans. The references are to Dan. 9:27. (See [158]ABOMINATION.)”
- Treasury of Scripture Knowledge “Daniel 8:11 cross-references: Exodus 29:38, Numbers 28:3, Joshua 5:14, 2 Kings 19:22, 2 Chronicles 32:15, Isaiah 37:23, Isaiah 37:29, Jeremiah 48:26, Jeremiah 48:42, Ezekiel 46:14, Daniel 5:23, Daniel 7:25, Daniel 8:12, Daniel 8:25, Daniel 9:26, Daniel 11:22, Daniel 11:31, Daniel 11:36, Daniel 12:11, Luke 21:5, Luke 21:24, 2 Thessalonians 2:4, Hebrews 2:10, Revelation 13:5, Revelation 17:14, Revelation 19:13”
- Daniel (Lutheran) “Keil & Delitzsch on Daniel 9 (introduction): The Seventy Weeks In the first year of Darius the Median, Daniel, by a diligent study of the prophecies of Jeremiah as to the number of years during which Jerusalem must lie desolate (Dan 9:1, Dan 9:2), was led to pour forth a penitential prayer, in which he acknowledges the justice of the divine chastisement which hung over Israel on account of their sins, and entreats the mercy of God in behalf of his people (vv. 3-19). In consequence of this prayer, the angel Gabriel (Dan 9:20-23) must pass over his people and the holy city before the consummatio”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 8:13: that certain saint--Daniel did not know the names of these two holy angels, but saw only that one was speaking to the other. How long shall be the vision concerning . . . daily sacrifice--How long shall the daily sacrifice be suspended? transgression of desolation--literally, "making desolate," that is, Antiochus desolating profanation of the temple (Dan 11:31; Dan 12:11). Compare as to Rome and the last Antichrist, Mat 24:15.”
- Daniel (Lutheran) “Keil & Delitzsch on Daniel 10 (introduction): The Revelation Regarding the Affliction of the People of God on the Part of the Rulers of the World Till the Consummation of the Kingdom of God - Daniel 10-12 In the third year of the reign of Cyrus, Daniel received the last revelation regarding the future of his people, which gives a fuller unfolding of the hostile attitude of the world-power toward the people and the kingdom of God from the time of the Persian dominion to the end of the days, as well as regarding the powerful protection which the covenant people shall experience amid the severe o”
- Mark (Baptist/Reformed) “John Gill on Mark 13:13: But when ye shall see the abomination of desolation,.... The Roman army encompassing Jerusalem, which was an abomination to the Jews, and an "impure sign" of their destruction, as the Syriac and Persic versions render it; and a desolating one to their nation, city, and temple: spoken of by Daniel the prophet, in Dan 9:27. This clause is omitted in the Vulgate Latin, and was not found by Beza, in two of his copies, and is thought to be transcribed from Matthew: standing where it ought not; round about the city, in the midst of it, and even in the temple: in one of B”
- Matthew (Protestant academic) “Tyndale House on Matthew 24:15: 24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, War 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp”