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What is the Abomination of Desolation?
By Author Eli Kittim
Given that wars, earthquakes, famines, pestilences, pandemics, and increased lawlessness are not necessarily signs of the prophesied endtimes, since they’re arguably common in human history, there is nevertheless one sign that is unique to the imminent coming of Christ, namely, the sign of *the abomination of desolation* that is mentioned in Mark 13.14!
The Lukan “Desolation” Begins After Jerusalem Is Surrounded by Encamped Armies
The abomination of desolation is also mentioned in Matthew, but in Luke 21.20-21 (NRSV) we get additional information:
When you see Jerusalem surrounded by
armies, then know that its desolation has
come near. Then those in Judea must flee
to the mountains, and those inside the city
must leave it, and those out in the country
must not enter it.
The key words of the Greek text are κυκλουμένην ὑπὸ στρατοπέδων Ἰερουσαλήμ (Lk 21.20). The term κυκλουμένην means encircled or surrounded. The word ὑπὸ means “by” or “under,” while the word στρατοπέδων is a reference to military bases, camps, or encamped armies. Thus, this verse is explicitly telling us that when you see Jerusalem (Ἰερουσαλήμ) being encircled or surrounded by encamped armies, military bases or camps, “know that its desolation has come near.”
Luke further warns that when the inhabitants first see the encircled armies, “then those in Judea must flee to the mountains.” Matthew 24.15-16 similarly says:
So when you see the desolating sacrilege
standing in the holy place, as was spoken of
by the prophet Daniel [9.27] (let the reader
understand), then those in Judea must flee
to the mountains.
So what Matthew calls “the desolating sacrilege,” Luke calls *surrounding armies* which bring about Jerusalem’s desolation. The so-called “holy place” may simply be a general reference to the Holy Land, especially since there is no Temple in Israel at present, nor is one expected in the foreseeable future, given that the erection of a Jewish Temple would necessitate the demolition of both the Dome of the Rock and the Al-Aqṣā Mosque.
When Daniel refers to the Antichrist, saying that “at the temple he will set up an abomination that causes desolation” (9.27), it could be a reference to a nuclear warhead that might be stored or set up on the *Temple Mount,* a hill in the Old City of Jerusalem that is traditionally venerated as a holy site by Jews, Christians, and Muslims alike. The Temple Mount can certainly be referred to as a “holy place” (or as “the temple” for short). Continuing with the narrative, Matthew 24.21 (cf. Dan. 12.1) says:
For at that time there will be great suffering
[great tribulation], such as has not been
from the beginning of the world until now,
no, and never will be.
So, this “desolation” is an obvious reference to weapons of war and mass destruction, not to some sort of benign religious ritual that takes place inside a literal temple, as most Christian interpretations would have it. In other words, it isn’t simply offensive to religious sensibilities but rather deadly, lethal, and destructive. And this particular meaning would certainly conform to the usage of the term “desolation” in Scripture (see e.g. Ezek. 15.8; 33.29; Dan. 9.18; Zech. 7.14; Mt. 23.38). After all, the dictionary meaning of the word “desolation” is utter devastation, ruin, and destruction, or a barren wasteland.
Similarly, the definition of the word “sacrilege” is a violation or misuse of what is regarded as sacred. This can certainly take the form of irreverence to sacred places. Nuclear weapons stored at a sacred site——like the Temple Mount, for example——would be a sacrilege (cf. Dan. 11.31). Such an act would be an abomination, that is to say, something that is decidedly disgraceful and horrific.
For those who are unsure as to whether the abomination of desolation already happened or not (i.e. whether it’s past or future), see my article “Preterism Debunked”: https://eli-kittim.tumblr.com/post/633828381376544768/preterism-debunked
Is Zechariah Describing a Nuclear Attack Similar to that of Ezekiel 38 & 39?
There is a passage in Zechariah 14 that explicitly refers to the end-time when God will finally reign supreme (v. 9):
the Lord will become king over all the earth;
on that day the Lord will be one and his
name one.
Zechariah 14 is seemingly talking about the same climactic time-period that Matthew & Luke are describing. For example, Zechariah 14.1-2 mentions a unique “day [that] is coming” (cf. v.4 “On that day”) when God “will gather all the nations against Jerusalem to battle.” It issues the same caveat that we find in Luke, including a near verbal agreement, namely, that “you shall flee by the valley of the Lord's mountain” (v. 5) at that time (cf. Lk 21.21). In other words, it’s warning people to escape the blast radius. If that is the case, then it would be appropriate to discuss the aftereffects of that war as described by Scripture itself (Zech. 14.12):
This shall be the plague [blow] with which
the Lord will strike all the peoples that wage
war against Jerusalem: their flesh shall rot
[or dissolve] while they are still on their feet;
their eyes shall rot [dissolve] in their
sockets, and their tongues shall rot
[dissolve] in their mouths.
These are obviously the consequences of a nuclear explosion that cannot be explained by natural disasters or physical illnesses, as, for example, when people’s flesh disintegrates instantaneously before they can even hit the floor. Something similar happened when the US dropped atomic bombs on the cities of Hiroshima and Nagasaki. No wonder this period is called the Great tribulation (Mk 13.19; cf. Mt. 24.21; Rev. 8.7), and it’s no surprise that “in those days, after that suffering, the sun will be darkened, and the moon will not give its light” (Mk 13.24; cf. Joel 2.31)! Jerusalem will become a *barren wasteland,* as we’ve often seen in such post-apocalyptic films as Mad Max, The Book of Eli, & The Matrix (see 2 Pet. 3.10).
Luke’s pericope also reminds us of the Ezekiel 38 War in which many nations will come against Israel in the latter days (vv. 8-9):
in the latter years you shall go against a
land restored from war, a land where people
were gathered from many nations on the
mountains of Israel, which had long lain
waste; . . . You shall advance, coming on
like a storm; you shall be like a cloud
covering the land, you and all your troops,
and many peoples with you.
Incidentally, there are mentions in Ezekiel 38 & 39 that could be taken as references to a nuclear blast (see e.g. Ezekiel 38.19-20; 39.6-9).
For further details, see my paper “HOW CLOSE ARE WE TO THE GOG MAGOG WAR AND ARMAGEDDON?”: https://eli-kittim.tumblr.com/post/132189853492/how-close-are-we-to-the-gog-magog-war-and
Conclusion
Most Biblical commentators view the abomination of desolation as a “religious” sacrilege, akin to the one perpetrated by Antiochus IV Epiphanes in 167 bce when he outlawed Jewish rites and desecrated the Temple by erecting an altar to Zeus, according to 2 Maccabees 6.1–12. But today there is no Temple standing in Jerusalem! And although the future *sacrilege* that the gospel writers described certainly has religious overtones——given that the entire event seems to take place on or around the Temple Mount (which is historically considered sacred)——nevertheless it causes utter destruction and devastation, so much so that people have to run for their lives.
So, the answer to our original question (what is the abomination of desolation?) is, most probably, nuclear warheads that will be placed, and subsequently detonated, on the Temple Mount. This would certainly constitute the most horrible sacrilege in history.
Therefore, it’s important to watch the war that is currently taking place in Israel. Jerusalem is said to be the epicenter of the final global conflict that initiates the Great Tribulation! It is this unique sign, then, that heralds the imminent coming of Messiah! And the *Temple Mount,* which continues to be the center of much controversy, should be the focus of attention!
Daniel’s 70 Weeks Decoded
Eli Kittim
Daniel 9:24–26:
“Seventy weeks are determined for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place. So you are to know and understand that from the going forth of the command to restore and build Jerusalem, until Messiah the Prince, there will be seven weeks and sixty-two weeks. … Then after the sixty-two weeks, the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary.”
A common misconception is to assume that the starting point of this prophecy began after the Hebrews returned from the Babylonian exile in the 500s B.C.E. However, Daniel’s prophecy actually refers to the end of all visions and revelations, an end-time period that will in effect “seal up vision and prophecy” (Dan. 9:24). The fact that John of Patmos continued to furnish us with additional visions and revelations proves that the first century C.E. cannot possibly be the fulfillment of Daniel’s prophecy. John MacArthur, in describing Dan. 9:24, was once quoted as saying: “It’s got to be a final thing cause everything is a final. … Boy, that’s final stuff, isn’t it? The end, the finish, the seal, seal it up, close it up, that’s the way it is!” If it is “final stuff,” then the prophecy cannot possibly be referring to the time of Antiquity but rather to the time of the end! Notice that fulfillment of this prophecy requires the end of all transgression and sin, and the beginning of everlasting righteousness, which is reminiscent of the end-times in Rev 10:7 when “the mystery of God will be fulfilled.”
Isaac Newton—in his Observations Upon the Prophecies of Daniel (published 1733)—notes that we should not combine the seven and sixty two weeks as if they were one number. If the authorial intent was to impress upon us the notion that the numbers seven and sixty-two must be combined, using the same measurements, the author would have simply written sixty nine weeks. The fact that two sets of numbers are given in the text suggests that they are distinct. What is more—in stark contrast to the mainstream view—Newton also mentions in the aforesaid book that Daniel’s seventy weeks prophecy should not be confined to the time of Antiquity, but must be applicable to Christ’s eschatological coming. Just as in Rev 12:3-4 and verse 9 in which Satan’s final empire is contemporaneous with Christ—(i.e. “a great red dragon, with seven heads and ten horns … stood before the woman who was about to bear a child, so that he might devour her child as soon as it was born”)—so in Dan. 9:26 the two princes of Daniel’s prophecy are juxtaposed to suggest that they are contemporaries:
“After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the troops of the prince who is to come shall destroy the city and the sanctuary.”
According to the text, there does not appear to be a two-thousand-year gap separating these two figures or events. Moreover, the Old Greek Daniel form of the Septuagint (LXX) says in Daniel 9:27, ἕως καιροῦ συντελείας, (i.e. “until the time of the end”; cf. Dan. 12:4 LXX), indicating that the context of this verse is clearly eschatological. The traditional Christian interpretation, however, breaks up the prophecy into two parts: one part fulfilled during the time of Antiquity, the other referring to the last week of the great tribulation. However, there is no indication of a long time-gap between these weeks.
Similar to Daniel’s 70 Weeks prophecy, Christ’s prophecy (in Matt. 24:34) is also about a future seventy-year generation. Jesus indicates that it will take one generation “until all these things take place” (Matt. 24:34; cf. 1 Thess. 4:15). But one generation from when? Answer: from the timing of the birth of the Messiah! Astoundingly, Matthew’s gospel imparts a clue pertaining to the future birth of the Messiah that hardly anyone knows about. Specifically, the ancestry of Christ, as recorded in Matthew’s gospel, is actually a mathematical riddle whose solution reveals the precise year of his birth! The key to solving this puzzle can be found in chapter 1 and verse 17. Notice that there is a constant repetition of 14 generations throughout the foregoing lineage. We also know from Scripture that a generation is equal to 70 years (Ps. 90:10). One final clue: the calculation does not begin from the time of Abraham but from the time of David who alone represents the Messiah! So, let’s work out the calculation. Matthew tells us that there were 14 generations from David to Babylon. Each generation is equal to 70 years. Thus, 14 x 70 = 980 years from David to Babylon. And there were 14 generations from the exile to the Messiah. Therefore, 14 x 70 = 980 years. So, from David to the exile are 980 years, and from the exile to the Messiah are another 980 years. Hence 980 (+) 980 = 1960, the year of the Messiah’s birth! Mind you, this is not a historical but rather an apocalyptic rendering, which contains a clue concerning the year of Jesus’ birth. Therefore, in Matt. 24:34, the birth of the Messiah becomes the preeminent sign as regards the end of days.
Returning to Dan. 9:24-26, the starting point of the 70 weeks prophecy is therefore the birth of the heavenly Jerusalem, namely, the Messiah, which occurred in 1960 (cf. Isa. 9:6). It also forecasts the atoning sacrifice of a forthcoming Messiah, an event which, according to the Danielic text, has not yet occurred. Furthermore, Dan. 9:26 informs us that the Messiah will be “cut off,” which in Biblical parlance means slain (cf. Ps. 37:9; Prov. 2:22; Isa. 53:8). In working out these calculations, one comes to realize the approximate date signifying the epoch of the forthcoming Messiah. So, if we apply Jesus’ prophecy (i.e. “this generation will not pass away until all these things take place”; Matt. 24:34) to Jeremiah’s seventy-year time frame (Dan. 9:1-3; cf. Ps. 90:10), we get one generation of approximately seventy years after the birth of the Messiah (1960), which would bring us to 2030 C.E., when all will be fulfilled!
In the Bible, a prophetic year is often equal to a prophetic month. This interpretation is based on the mention of 3 and a half years (e.g. “time, times, and half a time") in some verses, and 42 months in other verses in Daniel and Revelation. In other words, the Bible sometimes uses months and years interchangeably (cf. Dan. 7:25; 12:7; Rev 11.2; 12.6, 14; 13.5). Moreover, the use of the sabbatical (seventh) month to count “weeks” as a cyclical series of sevens would be in line with the Hebrew calendar. Accordingly, the seven weeks in Dan. 9:25 seemingly represent seven weeks of months (seven times seven months), which equal to forty nine months or approximately four years, while the sixty two weeks apparently represent sixty two solar years. Taken together, they amount to approximately sixty six years on a 365-day Gregorian calendar. But on a Hebrew lunar calendar, which is a 360-day calendar, the seven weeks and sixty two weeks seem to represent roughly 65 years. Therefore, from a Biblical standpoint, the year of the Messiah is 2025! It equals to sixty-five years after the birth of the Messiah (cf. Gen. 5:21), which is signified by God’s command to send his son into the world in the fullness of time (τὸ πλήρωμα τοῦ χρόνου), or in the last days (see Dan. 9:25; Gal. 4:4; Eph. 1:9-10; Heb. 1:2; 1 Pet. 1:20; Rev 12:5). Based on other factors as well, such as the month of the Messiah’s birth, which I have written about elsewhere, it seems as though the Messiah will appear in the summer of 2025. Compare the parable of the fig tree in Matt. 24:32-34:
“Now learn the parable from the fig tree: as soon as its branch has become tender and sprouts its leaves, you know that summer is near; so you too, when you see all these things, recognize that He is near, right at the door. Truly I say to you, this generation will not pass away until all these things take place.”
Apparently, the year 2025 also seems to coincide with the start of the great tribulation (Dan. 12:1; Matt. 24:21), after which the Messiah will be slain. Daniel says: “then after the sixty-two weeks, the Messiah will be cut off.” That’s his death! That’s Jesus’ sacrifice “to make atonement for iniquity,” mentioned in Dan. 9:24 (cf. Heb. 9:26b). So, after 2025, the Messiah will be killed (cf. Isa. 53:3-5; Zeph. 1:7; Heb. 9:26b; Rev 12:4). And by 2030, the 70 Weeks prophecy will be fulfilled, which includes the rapture and the resurrection of the dead (Dan. 12:1-2; 1 Cor. 15:22-26; 1 Thess. 4:16-17; Heb. 9:28).
How can “weeks” be interpreted as years rather than heptads or seven-year periods? The first reason is that Gabriel himself imparts a cryptic clue which, in effect, equates the “seventy weeks” of Daniel (Dan. 9:2) with the “seventy-year” oracle revealed to Jeremiah (Jer. 29:10). The second reason why weeks can be interpreted as years has to do with the meaning of the Hebrew term for “weeks” (Heb. שָׁבֻעִ֨ים šā·ḇu·‘îm) in Dan. 9:24. This term comes from the Hebrew term “shabua,” which typically means a period of seven (days, years), heptad, week, etc. But it can also refer to a Feast of weeks (Shavuot), otherwise known as Pentecost (cf. Exod. 34:22; Num. 28:26; Deut. 16:10, 16; 2 Chr 8:13). Interestingly enough, a Shavuot occurs once per year. So, using this definition of one “week” or one Shavuot per year would give us “62 weeks” or 62 Shavuots in 62 years.
To sum up, in contrast to the historical starting points of Daniel’s 70-weeks prophecy that have been traditionally proposed, I have presented an alternative futurist-eschatological model, and one that is actually more faithful to the text’s grammar, canonical context, and authorial intent. Here’s a case in point. By way of allusion, Dan. 12:1 is almost certainly employing the messianic terminology of “an anointed prince” (Dan. 9:25; cf. 10:21; Isa. 9:6) to signify the Messiah’s death and resurrection at the time of the end. In the following verse (12:2), Daniel goes on to describe the general resurrection of the dead that will occur during the same time period. This time period is elsewhere referred to as καιροῦ συντελείας (Dan. 12:4 LXX), which is translated as “the end of time” in Daniel 9:27 LXX (cf. Dan. 12:9, 13 LXX). Despite the fact that we don’t know the precise date, nevertheless Daniel’s 70-Weeks prophecy strongly suggests that the messiah is right around the corner: “right at the door” (Matt. 24:33)! In fact, according to Matt. 24:34, the last generation that sees the end-times signs will also see all things fulfilled.
So how did I arrive at this conclusion? Answer: “by the revelation of Jesus Christ” (cf. Gal. 1:11-12). The reason why the calculation works is because I already knew the answer. I knew the year. So I started with the known outcome and then worked backwards to figure out how the Danielic equation fits. And it does! Here’s what I found out. The 7 weeks and 62 weeks are separated to show they have different values. The 7 weeks represent months, whereas the 62 weeks represent years. Israel (1948) doesn’t fit as the starting point of Daniel’s 70 Weeks prophecy. Nor does Jerusalem (1967). Rather, its starting point is the birth of the messiah (the heavenly Jerusalem)! And, as noted earlier, the year of the Messiah’s coming is 2025 (cf. Acts 2:1).