Daniel 9

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" height=35 BGCOLOR="#000099" TEXT="#F7F7FF"> <div> <B>Daniel 9</B></div> <div> <A HREF="id6.htm" TARGET="_top" TITLE="Beast of Revelation">Beast of Revelation</A>   |   <A HREF="id13.htm" TARGET="_top" TITLE="Introduction">Introduction</A>   |   <A HREF="id14.htm" TARGET="_top" TITLE="Daniel 2">Daniel 2</A>   |   <A HREF="id15.htm" TARGET="_top" TITLE="Daniel 7">Daniel 7</A>   |   <A HREF="id16.htm" TARGET="_top" TITLE="Daniel 8">Daniel 8</A>   |   <A HREF="id17.htm" TARGET="_top" TITLE="Antiochus Epiphanes">Antiochus Epiphanes</A>   |   <B>Daniel 9</B>   |   <A HREF="id19.htm" TARGET="_top" TITLE="Daniel 11 12">Daniel 11 & 12</A>   |   <A HREF="id20.htm" TARGET="_top" TITLE="Revelation 13">Revelation 13</A>   |   <A HREF="id21.htm" TARGET="_top" TITLE="Revelation 17">Revelation 17</A>   |   <A HREF="id22.htm" TARGET="_top" TITLE="Revelation 18">Revelation 18</A>   |   <A HREF="id23.htm" TARGET="_top" TITLE="Wrath of the Lamb">Wrath of the Lamb</A>   |   <A HREF="id24.htm" TARGET="_top" TITLE="The Assyrian">The Assyrian</A>   |   <A HREF="id25.htm" TARGET="_top" TITLE="Chart of the Beast">Chart of the Beast</A>   |   <A HREF="id55.htm" TARGET="_top" TITLE="Bibliography">Bibliography</A></div> <div> </div> </td> </tr><tr> <td valign="top" height=445 BGCOLOR="#FFFFFF" TEXT="#080000"> <div> "Seventy weeks are determined For your people and for your holy city, To finish the transgression, To make an end of sins, To make reconciliation for iniquity, To bring in everlasting righteousness, To seal up vision and prophecy, And to anoint the Most Holy. Know therefore and understand, That from the going forth of the command To restore and build Jerusalem Until Messiah the Prince, There shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall. Even in troublesome times" (Daniel 9:24-25).</div> <bR> <div> In Daniel 9 we have another telescopic prophecy, which includes a positive person and a negative one linked together because of a close similarity.</div> <bR> <div> The phrase "seventy weeks" is literally 'seventy sevens', that is seventy seven-day weeks - seventy times seven equals 490 days. Using the prophetic concept of 'a day for a year' (see Numbers 14:34) we have 490 years.</div> <bR> <div> First there was to be seven weeks - a 49 year period, followed by sixty-two weeks - a 424 year period, giving a total of 483 years. This leaves one week  - a 7 year period - to complete the seventy sevens of 490 years. After the 483 years the "Messiah shall be cut off". The implication from "in the middle of the week - that is in the middle of a seven year period - He shall bring an end to sacrifice" is that 483 years from the "decree" brings us to the beginning of Christ's ministry.</div> <bR> <div> Christ was born before the death of Herod. The Encyclopaedia Britannica records that Herod died in March/April 4 BC. This, along with other information, would imply that Christ was born in 5 BC. When we take that Christ was about thirty years old when he began his ministry then his ministry began in the 26 AD.</div> <bR> <div> Working back 483 years from the autumn of AD 26 we come to autumn of the year 458 BC. This is in the beginning of the seventh year of Artaxerxes I (Ezra 7:12-26), a "king of kings" (Ezra 7:12), using the civil calendar - the seventh year running from Tishri 458 to Tishri 457. (Using the religious calendar, beginning in the spring, the seventh year would run from Nisan 458 to Nisan 457). Here we find a "command" or "decree" given by Artaxerxes to Ezra "which lays the chief emphasis on adoring and strengthening the temple in Jerusalem and enforcing the laws and regulations of the Mosaic code" (Archer Jr., <I>Daniel</I>, Expositor's Bible Commentary, Vol.7, page 114). But in this decree there is no specific provision for the rebuilding of the city, unless Ezra 7:18 was interpreted by the Jews to allow them to do so. From the 'prospective parenthesis' of Ezra 4:6-23 (see next page) we see that the city had started to be rebuilt with the return of the exiles (cp. 4:12,16), but because of opposition it ceased until the time of Nehemiah.</div> <bR> <div> Another problem with this passage in Daniel is the phrase "the street shall be built again, and the wall, Even in troublesome times". The word that is translated "wall", is <I>haruz</I>, its only use in the Old Testament. Bullinger points out that "whatever it means, it cannot be "wall", for that is <I>homah</I> (that which surrounds). <I> Haruz</I> = something cut in or dug out; and may be used of what is narrow, and then that which is narrowed down to a deciding point, a decision or determination..." (<I>Companion Bible</I>, note on Daniel 9:25). Therefore some translate this Hebrew word as "moat" or "trench". That may or may not be correct. If there is a special meaning attached to the word translated "wall" there may also be one for "street". The word translated "street" implies a broadway or open space by the gates or elsewhere.</div> <bR> <div> Because there is no record of a direct "command" for the rebuilding of the city at the time of Artaxerxes' decree and the difficulty with the Hebrew word translated "wall" we believe that in this section of Daniel we are introduced to what could be called a "cryptic" telescopic prophecy. It appears to be introduced by a call for wisdom, such as, "know therefore and understand" as in Daniel 9:25. The implication is that there is more to what follows than is usual in a telescopic prophecy. The call for wisdom is to identify the two subjects and see what may apply to each one or to both.</div> <bR> <div> Seeing that the Bible does not contain a record of a command to restore and build Jerusalem in 458 BC, we believe that it may yet be in the future. This would mean that Jerusalem will once again be destroyed and a command, by a future "king of kings", will be issued for the city to be rebuilt along with a temple. May be the "street" refers to the courts of the temple, while the "wall" refers to the wall that divides the inner courts from the Court of the Gentiles (cp. Ephesians 2:14). Or, alternatively the "street" refers figurative to the <I>city</I> and the "wall" to the <I>temple</I>. This would imply that the "decree" by Artaxerxes is a type of the "command" of the end-time "king of kings" and hence, it would appear that in the genre of telescopic prophecy the typical "decree" of the Persian king is the valid starting-point for the 483 years.</div> <bR> <div> The near-future typical application of Daniel 9:25 for the near-future fulfilment of the prophecies of the Book of Revelation would be in the rebuilding of the city of Jerusalem in the time of Trajan/Hadrian. The Roman emperor Trajan gave the Jews a promise to restore the Temple. But "objections began to pour in upon Rome from the pagans of Palestine and also from the Samaritans. They did not want Jerusalem rebuilt and Judaism raising its head again. The matter dragged on for years. Trajan was succeeded by Hadrian, a man of greater pagan culture and therefore of deeper opposition to any but a pagan faith. Then Rome promised to redeem its pledge as soon as the emperor could visit Palestine and investigate the matter on the spot" (Solomon Grayzel, <I>A History of the Jews</I>, pages 174-175). The city was rebuilt but not in the way the Jews intended.</div> <bR> <div> Earlier Cyrus had issued a decree to restore the temple (Ezra 1) but because of opposition it was not finished till the time of Darius. Building work was started on the city early in the reign of Artaxerxes but opposition delayed it until later in his reign. Some-sort of parallel for the temple in the future?</div> <bR> <div> In relation to the rebuilding of the temple and the city, recorded in Ezra and Nehemiah, we are introduced in Ezra to a concept that is employed in a more developed way in Revelation. In Ezra 4:6-23 we saw what we described as a 'prospective parenthesis'. Derek Kidner referred to Ezra 4:6-23 as a "parenthesis" (<I>Daniel</I>, Tyndale Comentaries, page 50). Kidner explained:</div> <bR> <div> "This chapter describes the opening of hostilities and the first long set-back to the work; but before it tells of the immediate sequel, it pursues the theme of slander and intrigue well into the next century, up to the moment of disaster which was to bring Nehemiah hurrying to Jerusalem. If we were following only that theme we would go straight from verse 23 to the news of it in Nehemiah 1; but great things had been happening in the mean time, and verse 24 recalls us to the point which the narrative had reached in verse 5, before the digression.</div> <bR> <div> "Without that foretaste of history to reveal the full seriousness of the opposition, we should not properly appreciate the achievements recorded in the next two chapters (5 and 6) nor the dangers hidden in the mixed marriages which Ezra would set himself to stamp out (chapter 7-10). So the digression is important and functional; it is only misleading if one ignores the careful notes of time which plot the course of these events and finally return us to our point of departure ready for the next chapter. It needs only the modern device of brackets, opening at verse 6 and closing after 23, to make this clarity clear" (page 48).</div> <bR> <div> It is also important to understand "Historical Writing in Antiquity" - this is a sub-title in Richard N. Longenecker's introduction to the Book of Acts. He points out that ancient:</div> <bR> <div> "...historians and biographers were primarily interested in illuminating vignettes that gave insight into the ethos of a period or a person's character...and in the selection of those actions and words, they were more interested in setting out representative vignettes having to do with the ethos of the period than in merely chronicling exploits.</div> <bR> <div> "Furthermore, in writing their histories the ancients frequently grouped their material <I><B>per species</B></I>, without always specifying chronological relationships...</div> <bR> <div> "...Plutarch...makes no endeavour in his <I>Parallel Lives</I> to be precisely chronologically but repeated uses such vague expressions as "about this time" or "some time after this." He refers to military campaigns, of course, in succession, but his basic method is to group his material under various categories... </div> <bR> <div> "Suetonius...explains his method in his portrayals of Augustus: "Having given as it were a summary of his life, I shall now take up its various phases one by one, <I><B>not in chronological order, but by classes [per species]</B></I>, in order to make the account clearer and more intelligible" (<I>Augustus 9</I>)" (Expositor's Bible Commentary, pages 212-213).</div> <bR> <div> John B. Taylor in his commentary on the Book of Ezekiel,  in his remarks on chapter 39, also points out an important concept:</div> <bR> <div> "The overthrow of Gog and his forces is here retold in different language and in fuller detail. <B>This is typical of Hebrew poetry and of the kind of semi-poetical writing </B>which is used in these oracles.<B> It is fond of repetition and delights to revert to previous statements and enlarge on them, even though the result is to destroy all sense of collective arrangement</B>" (Tyndale Commentaries, p.247).</div> <bR> <div> We have therefore termed the digression of Ezra 4:6-23 a 'prospective parenthesis' as these event are yet future to the chronology point reached in the book of Ezra.</div> <bR> <div> We believe that Revelation, building on the concepts mentioned by Kidner, Longenecker and Taylor contains, among other parenthesis, three retro-prospective prophecies. These parenthetical prophecies combine past and future events that occur either side of the actual point reached in the chronological plot of the Book of Revelation. Because these prophecies combine past and future events we have described them as retro-prospective prophecies. This is why some events may be described or pictured in two or more places in the Book of Revelation. An event may be described in a parenthesis and in the chronological plot, or in one or more parenthesis.</div> <bR> <div> <B>CHRIST AND THE ANTICHRIST</B></div> <bR> <div> Continuing in Daniel we have Jesus Christ and the 'little horn' telescoped together because of a close similarity:</div> <bR> <div> "And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the people of the prince who is to come Shall destroy the city and the sanctuary. The end of it shall be with a flood. And till the end of the war desolations are determined" (Daniel 9:26).</div> <bR> <div> At the end of the 483 years, in describing the last seven years, we have a type and antitype relationship. The prophecy jumps from the end of the 483 year period, that is at the beginning of Christ's ministry, to the last seven years at the end of the age.</div> <bR> <div> In describing the events towards the close of the first half of that seven year period, the antitype Jesus Christ, is used to describe what also happens to the pompous-speaking horn, the Antichrist: "And after the sixty-two weeks Messiah shall be cut off, but not for Himself" (Daniel 9:26a).</div> <bR> <div> The "little horn", in a parody of Jesus Christ, will also be "cut off". (More on this below and when we look at the book of Revelation). The Antichrist's death is a type of Christ's death.</div> <bR> <div> Sometime after the 'little horn' reappears on the scene, he sends one of his generals to punish Jerusalem: "And the people of the prince who is to come Shall destroy the city and the sanctuary" (Daniel 9:26b).  This attack on Jerusalem begins the "time and times and half a time" of Daniel 7:25, when the saints will be given into hand - a time of great calamity.</div> <bR> <div> In accordance with the semi-poetical way of relating information the next verse provides more detail on the first half of the last seven years:</div> <bR> <div> "Then he shall confirm a covenant with many for one week; But in the middle of the week He shall bring an end to sacrifice and offering" (Daniel 9:27a).</div> <bR> <div> At the beginning of this seven year period, the 'little horn' will enter into an agreement with the Jews to re-establish the "daily sacrifices". (If our conjecture is correct this will include the rebuilding of the city of Jerusalem and a temple).</div> <bR> <div> As we saw earlier, at the beginning of Antiochus' reign a Jewish faction approached him to Hellenise (that is to introduce Greek culture to) Jerusalem, which he allowed them to do. In the future the Jews will approach the 'little horn', entering into a covenant with him (Daniel 9:27) to reinstitute the sacrificial system as a part of re-establishing their culture. But after three and a half years he will break that covenant and turn on Jerusalem and the Jews.</div> <bR> <div> The "covenant" that the Antichrist will "confirm" with the Jews, and the Anglo-American people, has a type from pre-WW2 days:</div> <bR> <div> "The Munich Pact of September 30, 1938 has become an icon of the failure of appeasement... </div> <bR> <div> "Germany was able to also significantly boost its offensive power in the time thus granted, and quite possibly to a greater extent than the Allies, since Germany had no illusion about Munich being a path to <FONT SIZE="2" COLOR="#0000CC" FACE="Verdana" ><B>"</B></FONT><FONT SIZE="2" COLOR="#0000FF" FACE="Verdana" ><B>peace for our time"</B></FONT>.</div> <bR> <div> "There is also historiographical evidence of <FONT SIZE="2" COLOR="#FF0000" FACE="Verdana" ><B>internationally acclaim </B></FONT>on the Munich appeasement at the time of the pact's signing. <FONT SIZE="2" COLOR="#A040FF" FACE="Verdana" ><B>Munich was praised by practically all Western leaders</B></FONT>, including Pope Pius XI, defender of the true faith, and US President Franklin D Roosevelt, defender of liberal democracy. <FONT SIZE="2" COLOR="#008000" FACE="Verdana" ><B>Chamberlain was applauded by the British public </B></FONT>for having cleverly avoided another war in the West at the expense of the East" (Henry C.K. Liu, henryckliu.com, <I>China and Appeasement</I>, April 27, 2007).</div> <bR> <div> Three years and two months later Pearl Harbour was attacked and America entered WW2. (Compare Jeremiah 6:10-19 with British Prime Minister's declaration of "peace for our time" after signing the Munich Pact). </div> <bR> <div> "The end of it shall be with a flood, and until the end of the war desolations are determined"  (Daniel 9:26c).</div> <bR> <div> A flood is a metaphor for an invading army. This is illustrated in the actions of the 'little horn's' forebear, a type of the end-time Assyrian king. The Bible confirms that the ancient Assyrians did not disappear from world history. They are known by another name today. We believe that the Germanic peoples are the Assyrians of the modern world. Therefore this future Germanic king will be the "king of kings" over 10 European kings of a yet future federated European superpower.</div> <bR> <div> <FONT SIZE="2" COLOR="#000000" FACE="Verdana" >Why do we say that the 'little horn' is a future Assyrian/Germanic king? In the telescopic prophecy of the "burden of  Babylon" in Isaiah 13 & 14 the far-future king of Babylon is identified as an Assyrian. See </FONT><A HREF="id24.htm" TARGET="_top" TITLE="The Assyrian">Appendix 2</A> <FONT SIZE="2" COLOR="#000000" FACE="Verdana" >for more detail.</FONT></div> <bR> <div> Isaiah wrote of the earlier Assyrian king:</div> <bR> <div> "Now therefore, behold, the Lord brings up over them The waters of the River, strong and mighty - The king of Assyria and all his glory; He will go up over all his channels And go over all his banks. He will pass through Judah, He will overflow and pass over, He will reach up to the neck; And the  stretching out of his wings Will fill the breath of Your land, O Immanuel" (Isaiah 8:7-8).</div> <bR> <div> There are a number of abominations that begin when the future Assyrian/Germanic king invades Palestine (Daniel 9:26c).</div> <bR> <div> Earlier we saw that during the reign of Antiochus there was erected, at the very least, a pagan altar on the altar of burnt offering in the temple complex:</div> <bR> <div> "And forces shall be mustered by him, and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation" (Daniel 11:31).</div> <bR> <div> Jesus Christ warned in the first gospel that: "...when you see the 'abomination of desolation,' spoken of by the prophet Daniel... then let those in Judea flee..." (Matthew 24:15-16).  When we compare these verses with Daniel 12:11 we see that there is a yet future setting up of an abomination of desolation.</div> <bR> <div> This may include a pagan altar once again placed on the altar of burnt offering, but it will more than likely and/or include an image or statute of the "little horn". "<B>It was customary for Assyrian kings to erect statues of themselves</B>" (Edward J. Young, <I>Daniel</I>, New Bible Commentary, page 692).</div> <bR> <div> This setting up of the abomination will only begin the desolations. The city of Jerusalem and the temple-sanctuary will also be destroyed (Daniel 9:26b).</div> <bR> <div> Not only that, in punishing His people for their transgression, God said He would also:</div> <bR> <div> "...lay your cities waste and bring your sanctuaries to desolation... I will bring the land to desolation, and your enemies who dwell in it shall be astonished at it. I will scatter you among the nations and draw out a sword after you; your land shall be desolate and your cities waste. Then the land shall enjoy its sabbaths as long as it lies desolate and you are in your enemies' land..." (Leviticus 26:31-34).</div> <bR> <div> Not only would Jerusalem be destroyed it would include the land and cites of Israel becoming "desolate" and "waste" in their proper time frame.</div> <bR> <div> "And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate" (Daniel 9:27b).</div> <bR> <div> Here we have confirmation that one individual is responsible for causing all the desolation. This 'little horn' continues to do so until God pours out His 'fierce'  wrath upon him.</div> <bR> <div> Herman J Austel points out that:</div> <bR> <div> "The book of Daniel has four passages employing the Polel form of the verb <I>(m</I><FONT SIZE="1" COLOR="#000000" FACE="Verdana" ><I>e</I></FONT><I>shomen</I> and <I>shomem</I>). The Polel form of the verb ... seems to put more stress on the fact that someone has caused the sanctuary or altar to be polluted, thus rendering it unfit for the worship and service of God. These passages are Dan 8:13; 11:31; 9:27; and 12:11" (<I>The Theological Wordbook of the Old Testament</I>, "be desolate, appalled", Volume 2, pages 936-937).</div> <bR> <div> We do not know what the writer meant by the term "wing of abomination". It may refer to the Assyrian/Germanic kings' army, in a general sense, of occupying and treading down of the land of Israel:</div> <bR> <div>    <FONT SIZE="2" COLOR="#000000" FACE="Georgia" >"And the stretching out of his wings Will fill the breath of Your land..." (Isaiah 8:8b).</FONT></div> <bR> <div> "It is more reasonable to understand "wing"...as a figure for the vulturelike role of the Antichrist as he swoops down on his beleaguered victims for the purpose of oppression and despoliation. It may also be alluding to the hawk-like wings that adorned the royal insignia of the kings of Assyria and Rome" (Archer Jr., page 118).</div> <bR> <div> In a particular sense it may refer to the Temple Mount. We know that the sanctuary will be destroyed (Daniel 9:26b). Later we learn from Daniel that the 'king of the North' "shall plant the tents of his palace between the seas and the glorious holy mountain" (Daniel 11:45). Under Antiochus a fortress was built, perhaps, on the old city of David. Most likely the 'little horn' builds his headquarters on the Temple Mount. It is from here that he continues the abominations.</div> <bR> <div> The phrase "consummation, which is determined" in "Even until the consummation, which is determined, Is poured out on the desolate" (Daniel 9:27b), is the same phrase "determined end" in Isaiah:</div> <bR> <div> "For though your people, O Israel, be as the sand of the sea, a remnant of them will return; For the Lord God of hosts will make a determined end in the midst of all the land..." (Isaiah 10:22-23).</div> <bR> <div> The telescopic prophecy of Isaiah 10 portrays <B>the Assyrians as God's rod of correction on His people</B> in the first millennium BC and "in that day" - the end-times. The Assyrian captivity of ancient Israel was followed by the Babylonian captivity. In the "last days" it will be one Assyrian/German dominated Babylonian captivity  of modern Israel lasting three and a half years.</div> <bR> <div> "Wherefore it shall come to pass, that when the LORD hath performed His whole work upon Mount Zion and on Jerusalem, <B>I will punish the fruit of the stout heart of the king of Assyria</B>, and the glory of his high looks. For he saith, "By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man..."" (Isaiah 10:12-13).</div> <bR> <div> Walter Kaiser Jr explains:</div> <bR> <div> "Yahweh's purpose and plan embraced the whole earth with all its nations. Nations rose and fell in accordance with that plan (Isa 14:24-27). But when national pride became exalted and motivated by imperialistic aggression, these nations were reminded quickly that they could not continue of ruthlessly. Even when they were the God-ordained instruments of judgment aimed at Israel, they were not to burn, kill, and destroy at will whomever they wished; for in this case, Yahweh would again remind them that they were merely His axes. The axe must not pretend that it was equal to the one who chops with it any more than the saw was greater than the one who sawed with it (Isa 10:5). So Assyria would learn that she served at the pleasure of the living God and not her own" (<I>Towards an Old Testament Theology</I>, pages 210-211).</div> <bR> <div> Mount Zion and Jerusalem is used as a synecdoche [where the part is put for the whole] for the whole nation for the far-future fulfilment. A modern example: "It is common for the term 'England' to be used as a synecdoche for the 'United Kingdom', giving offence to Scots, Welsh, and Northern Irish" (Gordon Jarvie, <I>Bloomsbury Grammar</I>, page 282). A capital city may also represent through a synecdoche the whole nation, for example, 'Washington went to war' implies the United States went to war. So as God calls his people, in the end-time by their ancestorial name Israel, instead of say the United States, Jerusalem, therefore, by synecdoche represents all the modern-day nations of Israel.</div> <bR> <div> This principle of synecdoche is also seen in relation to the <I>Jews</I>. The Jews are the descendants of Judah, the son of Jacob. They are therefore only one of the twelve tribes of Israel. But by synecdoche <I>Jews</I> may include Benjamites and Levites who make up the national 'House of Judah' - in the same way the Scots and the Welsh are sometimes designated as English. Ephraim also by synecdoche may refer to the other tribes of the northern 'House of Israel.</div> <bR> <div> After God's wrath is poured out on the 'little horn', God will gather His people a second time (Isaiah 11:11) from the nations:</div> <bR> <div> "And it shall come to pass in that day That the remnant of Israel, and such as have escaped of the house of Jacob, Will never again depend on him who defeated them, but will depend on the Lord, the Holy One of Israel, in truth" (Isaiah 10:20).</div> <bR> <div> All nations will then turn to God, even the Assyrians will be leading peoples in His kingdom:</div> <bR> <div> "In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Whom the LORD of hosts bless, saying, 'Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance.'" (Isaiah 19:24-25).</div> <bR> <div> With the visions building upon on each other we are provided with more and more detail about the end-time. These visions describe various aspects of the career of the 'little horn' - the individual<B> who </B>prospers until the return of Jesus Christ. This is brought out in the scriptures parallelled below:</div> <bR> <div> <B>Daniel 7:25-26</B>  "Then the saints shall be given into his hand for a time and times and half a time...And they shall take away his dominion, To consume and destroy it forever."</div> <bR> <div> <B>Daniel 8:24-25</B>  "...He...shall prosper and thrive; He shall destroy the mighty, and also the holy people...He shall even rise against the Prince of princes; but he shall be broken without human means."</div> <bR> <div> <B>Daniel 9:27</B>  "And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate."</div> <bR> <div> <B>Daniel 11:36</B>  "Then the king shall do according to his will: he shall exalt and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished;..."</div> <bR> <div> <B>Daniel 12:6-7</B>  "... How long shall be the fulfilment of these wonders be? ... then ... the man in linen ... swore by Him who lives forever, that it shall be for a time, times, and half a time; and when the power of the holy people has been completely shattered, all these things shall be finished."</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id19.htm" TARGET="_top" TITLE="Daniel 11 12">Next Page</A>            <A HREF="id18_m.htm" TITLE="Daniel 9">Top of Page</A>            <A HREF="id17.htm" TARGET="_top" TITLE="Antiochus Epiphanes">Previous Page</A>            <A HREF="id6.htm" TARGET="_top" TITLE="Beast of Revelation">Beast Index</A>            <A HREF="index.htm" TARGET="_top" TITLE="Future Watch">Home Page</A></div> <bR> </td> </tr></table></body>