Mike Bickle – Daniel Seminar 2013 – The Abomination of Desolation – Understanding the Basics

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Session 4 – The Abomination of Desolation: Understanding the Basics

  1. JESUS CALLED US TO SEE THE ABOMINATION OF DESOLATION
    1. Jesus called His people “to see” the abomination of desolation, and then pointed us to the book of Daniel to grasp the main Old Testament idea behind it (Mt. 24:15). In the New Testament, our understanding is greatly expanded by what John (Rev. 13) and Paul taught (2 Thes. 2).
      Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet,       standing in the holy place” (whoever reads, let him understand), 16“then let those who are in Judea flee to the mountains…then there will be great tribulation, such as has not been… (Mt. 24:15-21).  We see the abomination as historical.  As the issues surrounding Eutheos in Matthew 24:29 and the surrounding interpretational issues abound, we understand that the 70 AD events of Matthew 24 are historical, while the second coming ones in Matthew 24:29-31 are yet future.  This places the abomination, whatever it was, in the past, at the same time, or perhaps the same event, as what Luke 21 describes, Jerusalem surrounded by armies.
    2. Jesus made it clear that Daniel’s “abomination of desolation” is the central event that helps us to understand His view of the end times. Jesus only identified this one specific political event, which will let His people know that they are in the generation of His return and that the Great Tribulation has started. There are many implications associated with this key event.  This comes from a misunderstanding of Matthew 24.  In Matthew 24:29, ‘eutheos de meta…’ is translated ‘immediately after…’, but from context, should be read as ‘Next, but after, …’, especially in light of other uses of the word Eutheos, as we have detailed elsewhere.  v34 then says all these things would happen in a generation, but v36 purposely excludes the second coming events of vv29-31 by saying, “…but of that day [the second coming, vv29-31], no one knows…”.  Hence, the Great Tribulation, and then the abomination of desolation, are past, while the Second Coming is yet future.
    3. In order for the Antichrist to put an image of himself in the temple in Jerusalem, Israel must be a nation, with Jerusalem under its jurisdiction, and the temple must be built on its original site (Solomon’s temple), functioning with sacrifices according to the law of Moses.  The biggest problem with using Matthew 24 in this way, is that it is introduced through Matthew 24:1-3, in which, in no uncertain terms, the specific reference is to the “then visible buildings”.  Attention is specifically drawn to what is seen, not the temple in general.  As such, there can be only one reference to the rest of the chapter, the Second Temple, not any temple built in the future.
      1. One major obstacle to the temple being rebuilt is that Al-Aqsa Mosque (Islam’s third most holy site) and the Dome of the Rock stand on the Temple Mount (original site of Solomon’s temple). Someone must bring peace to the Middle East before this can happen.
      2. The Antichrist will make a covenant with many nations that will allow this to take place (Dan. 9:27). Then he will betray the covenant and he will seek to force Israel and the nations, under threat of death, to embrace the abominations and worship him.
      3. The abomination of desolation is the single key event that Jesus highlighted to help us understand many other events that will be connected to this terrible abomination.  This may be, but from the other clear indicators, whatever it specifically was, must have occurred.
    4. The abomination of desolation is referred to eight times in the Scripture. Daniel used a form of this phrase four times (8:13; 9:27; 11:31; 12:11), [We disagree on the Daniel 9:27 reference..  This does not appear to be the same event]  two passages quote Jesus’ use of the phrase (Mt. 24:15; Mk. 13:14), and it is described by Paul (2 Thes. 2:3-4) and John (Rev. 13:12-18). We will best understand the abomination of desolation by comparing Daniel’s four references to it with what Jesus, Paul, and John said about this abomination.  This may or may not suffice.  The key issue here is “dual fulfillment”, a concept that is really only supported in the Abomination of Desolation.  In the New Testament, we have three separate accounts written two different ways.  Matthew and Mark use a symbol that is very well known to their audience, because of it’s clear past fulfillment, the Abomination of Desolation.  Luke uses Jerusalem surrounded by armies.  Many have directly equated these, and the tendency to do so cannot be fully overlooked.  But, there is another clue in the text.  Many times in Matthew, the writer specifically makes references to prophecy, without any qualification.  But, in reference to the Abomination, it says in both Matthew and Mark, ‘let the reader understand’.  Why, we must ask?  There are no such stipulations on any other reference to Old Testament prophecy.  Further, this symbol is so clearly and widely known by all the Jews of the day that it hardly seems that one would have to qualify it with such a statement.  But, consider something for a moment.  Since, we understand that the fulfillment of Matthew 24 is complete, through a thorough study of Matthew 24:29 and 34 & 36, we have to conclude that this thing, whatever it was, is complete.  Simply equating it with the armies of Luke or saying that perhaps ‘something’ happened to which we do not have historical record for is enough for some.  But, we could consider, again, the dual fulfillment problem.  Again, no where else in history is ‘dual fulfillment’ even remotely hinted at.  The actual abomination of desolation in Daniel was from two centuries prior, and every Jew knew it was completely fulfilled historically, as it was celebrated through the festival of lights by the Jews.  These facts would be very hard to miss.  However, remembering that simply equating it to the armies of Rome or some non-recorded historical event, let us consider that perhaps Matthew and Mark were doing something else.  Historically, we see that Caligua, a Roman leader, surrounded the city, and then mysteriously retreated and suffered heavy losses.  He had had the city surrounded, and then fled, which allowed the Christians who were predicting this event to flee to the city of Pella, so that when Jerusalem was destroyed, no Christians it seems were killed.  This is a striking account of prophecy doing precisely what it was created to do.  Yet, here, we have Matthew and Mark making reference to this event, within a decade of it happening, and, unlike all  the other Old Testament references, he specifically says, ‘let the reader understand’.  Now, we do not claim that this is how it is, but is certainly a possibility to be considered.  A document written down has a much greater chance of falling into the hands of unaligned factions (the enemy) than simple word of mouth profession.  The issue here, is, if the Jewish populace had had general word of this event, the coming destruction of Jerusalem, and the sign to watch for, the armies of Rome surrounding it, it is possible that such a piece of prophetic information might need to be safe-guarded.  Why would the instruction be given to the reader to understand?  Well, how could one say for sure, and, perhaps to some purists, it’s simply unconscionable, but, perhaps, Matthew and Mark purposely substituted a salient and very important detail of the prophecy for a completely understood to be fulfilled Old Testament sign, the Abomination of Daniel.  Who can say for sure, but what better way to keep the real prophetic warning, Jerusalem surrounded by armies, out of the understanding of anyone who might find the document copies of the written Gospels in the years before the coming destruction.  And, in the heart of keeping the Gospel account pure, the scribe of the Gospel, Matthew and Mark, would have simply written the prayer that those reading would understand what was actually being communicated, the armies of Rome.  Anyone reading the account could then, of course, explain what was truly meant, but to the casual reader, and, to the Jews especially, it would be utter nonsense.  Who can say, for sure?  Other than the fact that the abomination is certainly past, whatever it was, since the then visible buildings are destroyed.  Certainly, the purposeful disgression of the writer could have been employed in such a manner, simply because of the time frame and the sensitivity of the prophetic material, but, the Lord knows.
    5. In Matthew 24 Jesus gave His most detailed teaching on the end times. He mentioned the message of two Old Testament men that we must understand if we are to view the end times from God’s perspective—Daniel and Noah. Jesus established His end-time teaching in relation to what happened in their ministry. He made three direct references to Daniel’s prophesies: the abomination of desolation (Mt. 24:15; Dan. 8:13; 9:27; 11:31; 12:11), the Great Tribulation (Mt. 24:21; Dan. 12:1), [Daniel 12:1 is seen as fulfilled as well, since Daniel 11:40-43 appears to describe the Battle of Actium in September of 31 AD, or, the beginning of Rome with Caesar Augustus.] and the Son of Man coming on the clouds (Mt. 24:30; Dan. 7:14). Jesus compared people in the end times to those in the days of Noah (Mt. 24:37-43; Gen. 6-9). 
  2. WHAT IS THE ABOMINATION OF DESOLATION? A QUICK OVERVIEW
    1. The abomination of desolation refers to specific deeds being done that are abominable to God. These deeds lead to the desolation (destruction) of many people and nations. In other words, it speaks of abominations (deeds) that lead to the desolation (destruction) of the nations, etc.
    2. What are these abominable deeds, and what are the desolations that result from them?  The abomination of desolation, however, is a specific sin that results in a particular, unmistakable desolation.
    3. The main event emphasized in the NT in the setting up the abomination of desolation is the Antichrist placing his image in the temple (2 Thes. 2:3-4; Rev. 13:12-18). Two things are in view here, for us.  The Thessalonians passage makes no reference of an idol, and the Revelation passage can be a reference to the 25′ statue that Domitian had of himself in Ephesus.  The main event emphasized in the OT, by Daniel, is the stopping of the sacrifices (Dan. 8:13; 9:27; 11:31; 12:11).
    4. This abomination to God will occur in two ways—each involving several different dynamics.
      1. The demands of the Antichrist: The Antichrist will demand that he be worshiped as God after he sits in the holy place in the temple in Jerusalem and stops the daily sacrifices. He will force others to accept this under the threat of death.
      2. The responses of the people: Hundreds of millions of people will accept his claims.
    5. The desolation will occur in two ways—both are related to worshiping the Antichrist.
      1. Antichrist will cause desolation: He will seek to destroy any who refuse to worship him. He will bring desolation to the people, cities, and nations who refuse to worship him.  This is incorrect.  God brings the desolation because of a particular abomination, and it would be very hard for any man to make comparable devastation.
      2. God will cause desolation: God will destroy any who agree to worship the Antichrist. He will bring judgment on the people, cities, and nations that worship the Antichrist.
        If anyone worships the beast and his image, and receives his mark on his forehead or         on his hand, he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. (Rev. 14:9-10)
  3. THE ABOMINATION OF DESOLATION: A CLOSER LOOK
    1. John described the abomination of desolation in Revelation 13. Two main components of the abomination of desolation will deceive the multitudes in the nations and force them to worship the Antichrist. These two components are the image of the Beast and the mark of the Beast.  Again, Domitian made an image, which for us, corresponds to the Revelation 13 image.  Revelation 13 makes no mention of the temple.
      He [False Prophet] was granted power to give breath to the image of the beast, that the       image of the beast should both speak and cause as many as would not worship the image of the beast to be killed. 16He causes all…to receive a mark on their right hand or on their foreheads, and that no one may buy or sell except one who has the mark… (Rev. 13:15-18)

      1. Image of the Beast: An image of the Antichrist will be placed in the holy place of the rebuilt temple in Jerusalem. The False Prophet will deceive many by making it breathe and talk. This image will be the greatest abomination in history, because it will deceive untold millions into worshiping the Antichrist. 
      2. The image may combine cutting-edge technology (holograms?) and supernatural demonic elements, causing this image to breathe and speak. There may be a global network of statues (holograms?) in local “worship sanctuaries” connected to the temple in Jerusalem.
      3. The “image of the Beast” is one of the most significant signs of the end times. John emphasized it 10 times (Rev. 13:14, 15; 14:9, 11; 15:2; 16:2; 19:20; 20:4).  Not all of these are direct references to the image, or the abomination.  It is only by one particular interpretation that these are ‘so’.
      4. Mark of the Beast: The mark will be a significant part of the abomination of desolation (Rev. 13:16-17). It will be illegal to refuse the mark. Those refusing it will not be allowed to buy or sell the necessities of life. They will be seen as criminals of the state, guilty of the death penalty. They will be sought out, as criminals dangerous to society.  Domitian required people to burn incense and declare himself as Lord.  Those who did received a piece of paper called the ‘mark of the emperor’ which allowed them to buy and sell.
    2. Paul described the abomination of desolation in 2 Thessalonians 2.  This seems incorrect to us.  This passage talks about himself setting himself up in the temple, showing himself, not an image.  This is seen to be the rebel leaders in the temple during the time of the ordeal of Jerusalem, lasting 3 1/2 years.
      Let no one deceive you by any means; for that Day [Jesus’ return] will not come unless the       falling away comes first, and the man of sin [Antichrist] is revealed, the son of perdition, who opposes and exalts himself above all that is called God [associated with God] or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God… The coming of the lawless one [Antichrist] is according to the working of Satan, with all power, signs, and lying wonders… (2 Thes. 2:3-9)
    3. Summary: The great abomination will include the Antichrist claiming to be God and forcing the nations, by state law and with state resources, to worship him as God, under the penalty of death. This will be the greatest abomination to God in history, yet it will be the Church’s greatest hour. 
  4. THE MAGNITUDE OF THE DESOLATION
    1. Jesus referred to Daniel’s teaching on the abomination of desolation and the Great Tribulation.  Unless the claim above is correct, which is hard to confirm or deny, then Jesus did indeed indicate that the abomination of desolation would happen again.  However, since the events of the passage, not including the Second Coming ones which are explicitly exluded by v36 and which are not ‘immediately’ but rather ‘next’, we can be sure that the abomination is historical.  If for no other reason then that the vv1-3 are talking only about the then visible buildings.
      …when you see the ‘abomination of desolation,’…let those who are in Judea flee to the       mountains…There will be great tribulation, such as has not been since the beginning of the world until this time…And unless those days were shortened, no flesh would be saved [from physical death]; but for the elect’s sake those days will be shortened. (Mt. 24:15-22)

      1. Tribulation: Jesus referenced what an angel told Daniel about unprecedented trouble.
        At that time…there shall be a time of trouble, such as never was since there was a         nation, even to that time. And at that time your people shall be delivered…” (Dan. 12:1)
      2. No flesh saved: If the time of the Great Tribulation lasted much longer than 3½ years, no one would be saved from physical death, but all would be killed by the Antichrist’s rage or by God’s judgment. These 3½ years will threaten the life of the majority of the earth.
        The four angels…were released to kill a third of mankind. (Rev. 9:15)
        The slain of the LORD shall be from one end of the earth to the other… (Jer. 25:33)
        The LORD makes the earth empty [of people]…        The land shall be entirely emptied… The inhabitants of the earth are burned, and few men are left. (Isa. 24:1-6) 
  5. THE END-TIME HARVEST
    1. Therefore,” in verse 15, points back to the gospel being preached to all nations in verse 14.  This is correlated to Colossians 1:23, the Gospel had already been preached to every nation under heaven.  Now, you can talk about how literal you want to take Paul in Colossians, however, the general rule of thumb here is, however literal or non-literal you want to take Paul writing in Colossians is the same level of literalness the counter argument can be used on Matthew 24:14.  If one is absolutely literal, so is the other, and if one is used in a general sense, so is the other.  So, we see that Matthew 24:14 is not a stipulation keeping the other events of Matthew 24 in an ‘unfulfilled state’.
      And this gospel of the kingdom will be preached in all the world as a witness to all the       nations, and then the end will come. Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel…standing in the holy place… (Mt. 24:14-15)
    2. There is a dynamic relationship between the gospel being preached in power to all nations and the setting up the abomination of desolation (with its escalating martyrdom and deception).
    3. We can easily overlook “therefore” in verse 15 and not tie it to verse 14. Those involved in world missions will be more equipped if they understand the abomination of desolation. God will release great power to believers to reach the harvest in the context of exposing the Antichrist’s deception and overcoming his persecutions, as seen throughout Matthew 24.
    4. Many will be deceived by the Antichrist—even some who profess Christ will fall away. The falling away and the revealing of the Antichrist on the world stage are the two signs that Paul said should alert the church to the nearness of the Day of the Lord and Jesus’ return.  This falling away is seen as the Jews of Jerusalem.  The rebellious factions were said to have destroyed the city, and the Romans merely put down the sedition.
      Let no one deceive you by any means; for that Day will not come unless the falling away       comes first, and the man of sin [Antichrist] is revealed, the son of perdition… (2 Thes. 2:3)
  6. DANIEL’S PROPHECIES ABOUT THE ABOMINATION OF DESOLATION
    1. The abomination of desolation was referred to four times by Daniel (8:13; 9:27; 11:31; 12:11). We will understand it best by comparing these references with what Jesus, Paul, and John said.
    2. The abomination of desolation will need to be “set up.” A whole “system” will need to be set up. This system will involve setting up an image of the Antichrist in the temple, removing the daily sacrifices, and setting up a worldwide infrastructure to enforce Antichrist worship (Rev. 14:9-11).
      And from the time that the daily sacrifice is taken away, and the abomination of desolation       is set up, there shall be one thousand two hundred and ninety days [1,290 days]. (Dan. 12:11)

      1. Paul confirmed that it will be “set up” yet he emphasized that a man will sit in the temple declaring to be God (2 Thes. 2). John emphasized that an image will be set up (Rev. 13).
      2. Jesus insisted that something will be “standing” in the holy place but without telling us if it was a man or an image. Some say that this was all fulfilled in 70 AD when the Romans destroyed Jerusalem. However, the Romans did not “set” an idol or anything else in the holy place in 70 AD; rather, they tore down the holy place and burned it with fire.
        …when you see the ‘abomination of desolation,’…standing in the holy place…        (Mt. 24:15)
        So when you see the ‘abomination of desolation,’…standing where it ought not” (let         the reader understand), “then let those who are in Judea flee to the mountains.(Mk. 13:14) 
    3. The Antichrist’s armies will “place there,” in the temple, the Antichrist’s image (11:31).  This was done historically by Antiocus Epiphanes, as every Jew of the day would have known, two centuries prior to Jesus’ statement.
      They shall take away the daily sacrifices, and place there the abomination of desolation…       But the people who know their God shall be strong, and carry out great exploits [miracles]. And those of the people who understand shall instruct many… Now when they fall [martyrdom], they shall be aided with a little help… And some of those of understanding shall fall [martyrdom], to refine them, purify them, and make them white, until the time of the end; because it is still for the appointed time. (Dan. 11:31-35)
    4. Daniel 11:31-35 connects the activities concerning the abomination of desolation to operating in God’s power, receiving the spirit of revelation, and more. Notice seven themes that are brought together in five verses—the abomination of desolation (11:31), knowing God (11:32a), doing miracles (11:32b), receiving understanding (11:33a), reaching many in the harvest (11:33b), receiving supernatural help in persecution (11:34), and being brought to maturity (11:35).
    5. Gabriel urged Daniel to search out and understand the vision concerning the 70 weeks and the abomination of desolation (9:23-27). Here, Daniel gave more insight about the abomination of desolation—he revealed that it is not only an image that is set up in the temple, but it involves a person, the Antichrist, “one who makes desolate” (9:27). Paul referred to this in 2 Thes. 2:4.
      Therefore consider the matter, and understand the vision… Know therefore and understand       … In the middle of the week he [Antichrist] shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate… (Dan. 9:23-27)  This is not the abomination of desolation, which is an act.
    6. Daniel gave three details that give us insight into what the Antichrist will do. He will defile the temple by removing the daily sacrifices, trampling the sanctuary and the host and committing the transgression,” or setting up the abomination that results in the desolation of nations.
      I heard a holy one speaking…, “How long will the vision be, concerning the daily sacrifices       and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot? And he said to me, For two thousand three hundred days [2,300 days]; then the sanctuary shall be cleansed. (Dan. 8:13-14)
    7. The sanctuary will eventually be cleansed 2,300 days later when Jesus returns.  This was clearly historical, as even the Jews celebrate it today in Hanakkuh.
    8. The abomination of desolation cannot occur until Israel rebuilds the temple and offers daily sacrifices. The Scripture makes clear that the temple will be rebuilt and that sacrifices will occur (Dan. 9:26, 27; 11:31; 12:11; Mt. 24:15; Mk. 13:14; 2 Thes. 2:4; Rev. 11:1-2; 13:12-18).  This is not necessary.  On the contrary, all Israel will be saved, and realize that to kill sacrifice an ox is like killing a man, Isaiah 66:3.  God is not looking for a re-built temple, but for worship in Spirit and in Truth.  Realizing that these prophecies do not need to be fulfilled anymore, because they are historical, clears the way for a right Israelology.
    9. Even now, plans to rebuild the temple (Third Temple) are being aggressively pursued in Israel.   No doubt they are, but mind you, Man makes the plans, and God directs the steps.
    10. The Third Temple is not the same as the Millennial Temple. Two distinct temples in Jerusalem are prophesied in Scripture, what some call the Tribulation Temple (Third Temple), which will be built by unbelieving Jews and then desecrated by the Antichrist, and the Millennial Temple.
    11. The Millennial Temple will be built by Jesus (Isa. 2:3; 60:6, 10, 13; Ezek. 37:26-28; 40-48; Zech. 2:11; 6:12-15; 14:16-21).   We are that temple.  The temple of Ezekiel is most likely a prophetic picture of the ‘Restoration of all things’.
  7. REMOVING THE SACRIFICES
    1. There are six verses in Daniel that give us information into the daily sacrifices being removed (Dan. 8:11, 12, 13; 9:27; 11:31; 12:11). When these six verses are considered together (in letting Scripture interpret Scripture), then we can more clearly see the purpose that God intended to be understood related to “taking away” or “bringing an end to” the daily sacrifices in the end times.  Not entirely, since there were multiple occurances.  Antiochus did this, but the reference in Daniel 9:27 is a different occurance, we believe, referring to the sacrifice of C hrist which ended them forever.  There is no strict textual ground for the equating of them, only and interpretational scheme.
    2. In each passage, in which the abomination occurs, a man “takes the sacrifices away.” This is an evil man—he exalts himself seeking to rival Jesus the Prince (8:11); he casts truth down (8:12); he tramples underfoot the temple (8:13); he confirms a deceitful covenant (9:27); he leads forces that defile the temple and places the abomination of desolation in the temple (11:31); and he takes the sacrifices away and sets up the abomination of desolation for 1,290 days (12:11).
      He exalted himself as high as the Prince of the host; and by him the daily sacrifices were       taken away… an army was given…to oppose the daily sacrifices; and he cast truth down to the ground… concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot? (Dan. 8:11–13)
      Then he shall confirm a covenant…he shall bring an end to sacrifice… (Dan. 9:27)
      And forces shall be mustered by him…then they shall take away the daily sacrifices, and place there the abomination of desolation. (Dan. 11:31)
      And from the time that the daily sacrifice is taken away, and the abomination of desolation       is set up, there shall be one thousand two hundred and ninety days [1,290 days]. (Dan. 12:11)
  8. WHY THE PRINCE IN DANIEL 9:27 IS NOT JESUS
    1. Some isolate the abomination and the removing of the sacrifices in Daniel 9:27 from how they are defined throughout the book of Daniel. Thus, they wrongly conclude that Jesus is making the covenant and stopping the sacrifices. This is indeed our position.  The context in Daniel is of an evil man removing sacrifices and setting up an abomination in the temple (8:11, 12, 13; 9:27; 11:31; 12:11).  This is conjecture, not established on textual grounds.  The problem is two-fold.  First of all, the language of Daniel 9:27 itself is hard to translate into English, and second, it is purposefully, we believe, hard to understand.  There is intended to be some mystery, as the true place of the cross was not revealed until after Christ was crucified, for, if they had known, they would not have crucified the King of Glory.  It really is in the interpretation, not in the text itself.
      Then he [Antichrist] shall confirm a covenant with many [nations] for one week [7 years];       but in the middle of the week [3½ years] he shall bring an end to sacrifice and offering. And on the wing of abominations shall be one [Antichrist] who makes desolate, even until the consummation, which is determined, is poured out on the desolate [Antichrist]. (Dan. 9:27)
      Then he [Jesus] shall confirm [the] covenant [the one mentioned in Daniel 9:4] with many [Jews, with Gentiles of course grafted in] for one week [7 years]; but in the middle of the week [3½ years] he [Jesus] shall bring an end to sacrifice and offering [Through His atoning work]. [We take the KJV at this point] and for the overspreading of abominations [Because the sins of the Jews had reached maturity, even as after Jesus left, the wickedness found seven demons more wicked, and made it even worse in the years after His death] he [Jesus] shall make it desolate [make it empty and deserted, eventually], even until the consummation [until the very end, either 70 AD, or, perhaps even 135 AD, when no Jews were allowed in it ever again], and that determined [If nothing else, the pronouncement of no stone left on another of 70 AD] shall be poured upon the desolate [Jerusalem]. (Dan. 9:27)
    2. Jesus did not make a seven-year covenant, but an eternal covenant. The text says ‘confirm’ or ‘strengthen’, and, if referring to the Daniel 9:4 covenant of love, then refers continually to God’s original plan of love and redemption started in the Garden.  Simply put, Jesus did this for ‘one week’, and continues to, but apparently, especially in that time frame.  If we look at the end of Mark, the last verse, we read in Mark 16:20, “the Lord working with them, and confirming the word with signs following. Amen.” Jesus was still ‘confirming’ His covenant after His resurrection, even though He had stopped had already ’caused’ the sacrifice to cease.  We divide ’cause’ and ‘effect’.  Jesus caused it at the cross to cease, even though it took 40 some years to happen, the cause was still the cross, and continues to be the cross.  If ever there were sacrifices to attempt to do what Jesus’ atoning work did, it would be an abomination in the sight of God, even as Jesus caused the end by His own blood.  It depends upon the interpretation, again.  Simply because the ’cause’ of the sacrifice ending was not immediately followed by its guaranteed end is irrelevant.  Again, we favor the KJV, or, perhaps sometimes, the YLT, when studying these particular verses.  It is noted, however, that the NIV in particular seems to confuse interpretation with translation, as there is no reference to the temple in the original language that we can see, only the the translation efforts of that version.   Jesus pointed to this passage as a key sign of Great Tribulation and His coming (Mt. 24:15, 21). The clear antecedent of “he” is “the prince that shall come” (9:26), not Titus, or Antiochus or Jesus. We disagree, but even if it was, we have enough of a case that can show that it was the church that destroyed the city and the sanctuary.  Even as Noah condemned the world through his faith in building the ark, so the Christian community, as it built it’s ‘ark’ of the church, destroyed the city with its prophesying, hence, the people of the prince that would come.  Or, if one would rather, the people, the Jews, did do much of the destruction themselves.  Regardless, the antecedent there is plural, not singular, and is ‘the people’.  ‘of the prince who will come’ is only a qualifier, not a prior subject.  The arguments on this are, of course, well known, and it is simply presented this way to make one’s case.  Of course, the commentator may be thoroughly convinced that the proper antecedent is the ‘prince’, but it certainly is not a conceded point by any mean. The sacrifices did not stop “in the middle of the week” (seven-year period) [But, as the KJV reads, they were ’cause’d to stop], but 40 years later, in 70 AD. The Roman army stopped the sacrifices, not Jesus. Yes, Jesus made them invalid in a spiritual way [This was the cause, and is why they have not restarted], but He did not stop them in the temple as the text demands [We differ on an understanding of the demands of the text]. The sacrifices are taken away for 1,290 days in the end times (12:11) [This was the historical instance, with Antiochus Epiphanes and Hanukkuh]. The “consummation” of God’s judgment being “poured out on the desolate” does not have an historical fulfillment in Titus after he destroyed Jerusalem in 70 AD.  It does if you interpret the ‘desolate’ as Jerusalem.  More specifically, if you relate the final consummation as the 135 AD complete removal of the Jews after the Second Jewish Revolt, then the city that was already desolate then gets its full punishment, as all Jews are removed.  It does depend on the interpretation of key points.