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paraphrases or interpretations of the Hebrew text off Dan 9:26, Dan 9:27 penetrating each other, and therein the obscure words of Daniel (after Dan 11:31 and Dan 12:11) are so interpreted that they contain a reference to the desolation of the sanctuary by Antiochus.^[1]
The על כנף , incomprehensible to the translators, they interpreted after the חלּלוּ, Dan 11:31, and derived from it the ἐπὶ τὸ ἱερὸν. But Christ derived the expression τὸ βδέλυγμα τῆς ἐρημώσεως as well as the ἐστὼς ἐν τόπῳ ἁγίῳ from Dan 11:31, cf. with Dan 12:11, but not from Dan 9:27,

↑ That the Septuagint version (Dan 11:31; Dan 12:11; Dan 9:24-27) is not in reality a translation, but rather an explanation of the passage as the lxx understood it, is manifest. “They regard,” as Klief. rightly judges, “Dan 9:24 and the first half of Dan 9:25 as teaching that it was prophesied to Daniel that Israel would soon return from exile, that Daniel also would return, and Jerusalem be built. The rest they treat very freely. They take the second half of Dan 9:25 out of its place, and insert it after the first clause of Dan 9:27; they also take the closing words of Dan 9:26 out of their place, and insert them after the second clause of Dan 9:27. The passage thus arranged they then interpret of Antiochus Epiphanes. They add together call the numbers they find in the text (70 + 7 + 62 = 139), and understand by them years, the years of the Seleucidan aera, so that they descend to the second year of Antiochus Epiphanes. Then they interpret all the separate statements of the times and actions of Antiochus Epiphanes in a similar manner as do the modern interpreters. C. Wieseler, p. 200 .”

[1] That the Septuagint version (Dan 11:31; Dan 12:11; Dan 9:24-27) is not in reality a translation, but rather an explanation of the passage as the lxx understood it, is manifest. “They regard,” as Klief. rightly judges, “Dan 9:24 and the first half of Dan 9:25 as teaching that it was prophesied to Daniel that Israel would soon return from exile, that Daniel also would return, and Jerusalem be built. The rest they treat very freely. They take the second half of Dan 9:25 out of its place, and insert it after the first clause of Dan 9:27; they also take the closing words of Dan 9:26 out of their place, and insert them after the second clause of Dan 9:27. The passage thus arranged they then interpret of Antiochus Epiphanes. They add together call the numbers they find in the text (70 + 7 + 62 = 139), and understand by them years, the years of the Seleucidan aera, so that they descend to the second year of Antiochus Epiphanes. Then they interpret all the separate statements of the times and actions of Antiochus Epiphanes in a similar manner as do the modern interpreters. C. Wieseler, p. 200 .”

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