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compared with משׁמם השּׁקּוּץ ונתנוּ (Dan 11:31). For the assertion that the article in משׁמם השּׁקּוּץ (Dan 11:31, “the abomination that maketh desolate”) denotes something of which Daniel had before this already heard, supplies no proof of this; but the article is simply to be accounted for from the placing over against one another of התּמיד and השּׁקּוּץ. Moreover the משׁמם השּׁקּוּץ is very different from the משׁמם שׁקּוּצים כּנף על. The being carried on the wings of idol-abominations is a much more comprehensive expression for the might and dominion of idol-abominations than the setting up of an idol-altar on Jehovah's altar of burnt-offering.
As little can we (with Hofm., p. 590) perceive in the הבּא, closely connecting itself with בּשׁטף וקצּו (Dan 9:26), a reference to the divine judgment described in Daniel 8, because the reference to the enemy of God spoken of in Dan 7:8, Dan 7:24 is as natural, yea, even more so, when we observe that the enemy of God in Daniel 7 is destroyed by a solemn judgment of God - a circumstance which harmonizes much more with קצּו בשּׁטף than with ישּׁבר יד בּאפס, which is said of the enemy described in Daniel 8. Add to this that the half-week during which the adversary shall (Dan 9:27) carry on his work corresponds not to the 2300 evening-mornings (Dan 8:13), but, as Delitzsch acknowledges, to the 3 1/2 times, Dan 7:25 and Dan 12:7, which 3 1/2 times, however, refer not to the period of persecution under Antiochus, but to that of Antichrist.
From all this it therefore follows, not that the prince who shall come, whose people shall destroy the city and the sanctuary, and who shall cause the sacrifice to cease, is Antiochus, who shall raise himself against the people of the saints, take away the “continuance” (= daily sacrifice), and cast down the place of the sanctuary (Dan 8:11), but only that this wickedness of Antiochus shall constitute a type for the abomination of desolation which the hostile prince mentioned in this prophecy shall set up, till, like Pharaoh, he find his overthrow in the flood, and the desolation which he causes shall pour itself upon him like a flood.
This interpretation of Dan 9:26, Dan 9:27 is not made doubtful also by referring to the words of 1 Macc. 1:54, ᾠκοδόμησαν βδέλυγμα ἐρημώσεως ἐπὶ τὸ θυσιαστήριον, as an evidence that at that time Dan 9:27 was regarded as a prophecy of the events then taking place (Hofm. Weiss. i. p. 309). For these words refer not to Dan 9:27, where the lxx have βδέλυγμα ἐρημώσεων, but to Dan 11:11, where the singular βδέλυγμα ἐρημώσεως stands with the verb καὶ δώσουσι (lxx for ונתנוּ), to which the ᾠκοδομήσεται visibly refers.
If, therefore, the reference of Dan 9:26, Dan 9:27 to the period of Antiochus' persecution is exegetically untenable, then also, finally, it is completely disproved in the chronological reckoning of the 70 weeks. Proceeding from the right supposition, that after the 70 weeks, the fulfilling of all that was promised, the expiating and putting away of sin, and, along with that, the perfect working out of the divine plan of salvation for eternity, shall begin - thus, that in Dan 9:24 the perfecting of the kingdom of God in glory is prophesied of, - Hofmann and his followers do not interpret the 7, 62, and 1 week which are mentioned in Dan 9:25-27 as a division of the 70 weeks, but they misplace the first-mentioned 7 weeks at that