Okay, but what might you have disagreed with some or one of my interpretations that made you respond... again, I will have to go back perhaps 6 or 7 posts to find it..
The Great Tribulation Began in 70AD and Continues to This Very Day
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David in NJ
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Oh, I definitely agree with you that these three "6's speak to only one evil one - the papacy / papal Rome, but I do not believe it would be the same interpretation that you might be thinking of.... but as you can clearly see, there is no limit to what we can discuss within this forum about Daniel or Revelation.... only God could place so many layers within His words...
David in NJ
Well-Known Member
Need some prayer lifted UP for a earthly need that is very IMPORTANT
i have to replace the oil burner tomorrow in our house = BIG PROJECT
A friend of mine is coming over to help as i never did this before.
He has some experience in this area and said it will take all day but that he is confident.
IMPORTANT = It is winter and temps are below freezing at night = we MUST do the install 100% CORRECT or Big Trouble
This little living stone is a poor dad, so i could not afford a licensed plumber.
David in NJ
Well-Known Member
i am leaning towards this as 6 is the number of man
Three 6's could signify the corporate man of sin, which are:
a.) unredeemed Jews/Israel
b.) RCC and all the protestant churches and other that unite with Her and/or under Her
c.) Islam
These three 6's come together to condemn and put to death the saints who keep the commandments of JESUS.
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David in NJ
Well-Known Member
OpenAI Bigwig Wants ChatGPT to Be Unavoidable
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rebuilder 454
Well-Known Member
Still waiting for the historical evidence of;
The AC
The Mark
The flying scorpions
Hailstones of fire.
All born again believers that were murdered refusing the mark.
The 2 witnesses calling down fire that kills anyone coming against them.
The 4 horsemen.
All off the top of my head.
I am sure the list is huge that must be reconciled
Nope, it is beyond obvious the trib is future
Thank you for your comments. You, or anyone do not have to agree with any of my interpretations, but I would like to hear more from you.
You could comment, if you wish, to offer your interpretation of the AOD and also include what elements in the interpretation I mentioned that you disagree with and which.
Thanks.
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Here is a clearned up version of the 9 points previously mentioned with a 10th point that I have been working on....
The abomination of desolation (AOD) is, in my understanding, the crucifixion of the Messiah. I’ll try not to go into all the details here (my Daniel 9 chapter is by far the longest in my commentary), but here are some key reasons why I believe this.
Nothing is more truly “abominable” than the crucifixion of Jesus.
In all of human history, there is no event that more perfectly fits the idea of an “abomination” than the Son of God being rejected, condemned, and nailed to a cross by those He came to save. God Himself takes on flesh, fulfills every promise and prophecy, and we respond by crucifying Him. If anything deserves the title “abomination,” this does.
Many people assume the AOD must be about the destruction of the Temple.
The common view is that the AOD refers to the destruction of the Temple—some argue the first, some the second, and others a possible third Temple in the future. But this raises several problems.
The first Temple’s destruction does not really fit the definition.
The first Temple was completely destroyed, but God clearly intended that destruction to be temporary. It was rebuilt and restored after Babylon, which tells us that, in God’s plan, its purpose was not finished yet.
Jesus fulfilled the entire Levitical system at His first coming.
By the time of Christ, everything in the Levitical system—High Priest, King, sacrificial Lamb, temple service—found its fulfillment in Him. As Daniel puts it, He “put an end” to sacrifice and offering. In other words, at the cross Jesus brought the true, final meaning of all those ceremonies to completion.
The first Temple could be destroyed and rebuilt—but only until its purpose was fulfilled.
God allowed the first Temple to be destroyed, but He also required it to be rebuilt and restored after the Babylonian captivity because everything had to be in place before the Messiah arrived. By the end of the 69th week, the Temple and the system were fully restored, so that on the first day of the 70th week Jesus could begin His ministry and fulfill these Levitical roles. A permanent end would not come until after all those purposes were fulfilled in Him. Only then would God allow a final, permanent desolation.
Jesus Himself connects Daniel’s AOD with His own presence.
In both Matthew and Mark, Jesus refers directly to Daniel’s prophecy and says, “When you see the abomination of desolation… standing in the holy place… let the reader understand.” That last phrase is important: He is telling His apostles—and everyone who will read the Gospels—to understand that He is speaking about Himself.
In Matthew, the Gospel is written primarily to a Jewish audience. Matthew presents Jesus as the fulfillment of Passover, the true High Priest, and the true Temple. So when Jesus speaks of the AOD “standing in the holy place,” that fits a Jewish expectation: where would you expect to find the true High Priest and the true sacrificial Lamb? In the holy place. That’s exactly where He belongs.
In Mark, the Gospel is written more for a Gentile audience and presents Jesus as the Suffering Servant rather than focusing on His priestly or kingly roles. A servant has no right to stand in the holy place. So Mark records Jesus’ words as “standing where he ought not to be.” From this angle, the same event—Jesus standing where only the High Priest belongs—becomes an “abomination,” because a servant has no place there. It is the same reality, seen from two different perspectives: to the Jew, He is rightly in the holy place; to the Gentile mindset, a servant has no right to stand there at all.
Jesus gives us two complementary ways to recognize the AOD—and both point to Him.
Taken together, Matthew and Mark give us a double witness to how Jesus Himself fulfills the AOD language. In Matthew: the AOD “standing in the holy place.” In Mark: “standing where He ought not be.” No other person or event can fully satisfy both of these descriptions in the way the crucified Messiah does.
What does the AOD cause? A long desolation of God’s relationship with Israel.
Because Israel, as a nation, rejected and crucified their Messiah, God turned His face from them for an extended period—roughly 2,000 years. He “made desolate” His relationship with His people. This is not the destruction of stone and mortar alone; it is the desolation of covenant fellowship. This period of spiritual desolation is what I understand as “the times of the Gentiles.”
At the end of the “times of the Gentiles,” everything reverses.
When this period is complete (and I believe we are very close), God will remove the blindness from Israel’s eyes. They will recognize “the One they have pierced.” For exactly 3.5 years they will go out into the world preaching the Good News with clarity and purity, much like a corporate “Damascus Road” experience for the 144,000.
Their message will expose just how deeply God’s Word and testimony have been distorted over the last 1,500 years, especially by systems that have claimed to speak for Christ while corrupting His gospel. The result will be a world turned upside down and the most intense, violent period in human history—the great tribulation. Humanity will face a final, unavoidable choice: to worship the little horn, or to worship Jesus. That 3.5-year window will be the last opportunity before He returns.
So, for me, the abomination of desolation is not primarily about a ruined building, but about the crucified Messiah: God’s own Son rejected, slain, and then used by God as the turning point that leads to a long desolation—and finally to a powerful restoration at the end of the age.
The language of Leviticus
Finally, the language of Leviticus itself helps us see why the cross fits the very heart of what “abomination” means. In Leviticus, an abomination is not just “a really bad sin”; it is what happens when something God has declared holy is treated as common, when clean and unclean are reversed, and when covenant identity is betrayed. Mishandling holy sacrifices, eating what is forbidden, copying the nations’ corrupt practices—these all pollute God’s sanctuary, His people, and His land.
Now place the crucifixion into that Levitical frame. Jesus is the true Temple, the true Passover Lamb, the true High Priest, the very embodiment of everything the Levitical system pointed toward. Yet in Jerusalem, in the shadow of the Temple, the guardians of that very system hand Him over like a criminal. Holy flesh—the holiest “sacrifice” there has ever been—is mocked, scourged, and nailed to a Roman cross. The only truly clean One is treated as unclean. The covenant people, entrusted with the Law and the sanctuary, reject the One who fulfills them both and openly declare loyalty to Caesar instead of their own Messiah. If Leviticus calls it an abomination to mishandle the symbols, what do we call it when they crucify the Reality Himself?
Seen this way, the cross is the ultimate Levitical abomination: holy made “common,” clean counted as defiled, the covenant betrayed at its deepest point. And just as Leviticus warns that such abominations lead to desolation and exile, so the rejection and crucifixion of the Messiah open the long “desolate” period of Israel’s relationship with God—the very thing Daniel and Jesus describe, and the very desolation that will only be healed when they finally look on “the One they have pierced.”
And thanks in return to you.
To me, it is completely logical and reasonable that Jesus would define and illuminate what by itself is arcane and obscure. Thus, He provided interpretive edification, via the parallel synoptic verse of Luke 21:20, to define and illuminate the "abomination of desolation" in Matthew 24:15.
Daniel 9:27, to which Jesus referred in Matthew 24:15, provides additional corroboration, identifying Messiah who desolated Jerusalem by the wing of abominations, a reference to the Roman armies for whom the eagle, or aquila, was a preeminent symbol, and whom Messiah utilized as His agents of judgment and desolation upon Jerusalem.
This is consistent with Scripture, grammar, and history.
I see no reason to believe otherwise.
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But it is "abomination of desolation" that we're seeking to understand, not simply "abomination". The meaning of abomination in the former expression is vastly different from its meaning as a standalone word.
Is there any Scripture you can cite which unequivocally identifies the Crucifixion as the "abomination of desolation?"
From what I've most commonly seen, the AOD is claimed to be an idol which is set up in the temple.
Neither is true in Scripture. There is no reference to an idol, and no reference to the temple. The "holy place" is not the temple, but rather the holy city Jerusalem, upon which the Roman armies were advancing, and from which Jesus warned his followers to flee when they began to witness the advance. This they did, and all of their lives were spared. If they had waited until witnessing the abomination of desolation in the temple in the midst of the city, it would have been far too late to flee unobtrusively.
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'See' in Mt 24:15 is not something physically seen. It is seeing with the mind, knowing. Christ tells us we will know by reading and we shall understand. Once we understand a presence (stand) in the holy place that should not be there, then we will know that abomination that makes desolate is there, then we will know we need to flee, run away, escape to the Mountain of God, mount Zion unto the city of the living God, the heavenly Jerusalem, a spiritual, not physical place.
Shall see - εἴδω eídō, i'-do - be aware, behold, × can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot
Matthew 24:15 (KJV) When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
Daniel 9:27 (KJV) And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
Christ, the Messiah being cut off is interpreted as the crucifixion of Christ.
Daniel 9:26 (KJV) And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
The Judaean Christians physically saw the abomination of desolation i.e. the physical Roman armies, physically heeded the warning Jesus had physically issued years previously, physically fled, and physically survived.
The Judaean Christian Church would not have physically survived otherwise.
Here is the full narrative... (Part 1)
The phrase abomination of desolation has stirred the imagination of readers for centuries. Most interpreters immediately turn to ruined temples, defiled altars, or future political events in Jerusalem. The focus tends to be on stones—walls torn down, cities laid waste, altars polluted by pagan armies or future tyrants. But what if the center of this warning is not ultimately a building, but a Person? What if the “abomination” reaches its fullest meaning not in the destruction of the Temple but in the crucifixion of the One to whom the Temple, the sacrifices, and the whole Levitical system were pointing? If we dare to let Scripture define its own terms, and if we read Daniel together with Leviticus and the Gospels, a surprising picture begins to emerge. The cross itself stands at the very heart of what abomination means, and the desolation that follows is not merely architectural; it is relational. The holy place that is finally left desolate is not a room of stone, but the covenant relationship between God and His people,
We begin with the law, because Leviticus gives us our first vocabulary for “abomination.” There, the word is not just a label for “really bad sins.” It is used in specific situations where God’s order is overturned and His holy things are polluted. Leviticus calls it an abomination when holy sacrifices are mishandled—when meat set apart for God is treated as though it were ordinary, or even spoiled. It uses the same language for crossings of the boundaries between clean and unclean, when Israel eats what God has forbidden or imitates the corrupt practices of the nations. It is the language of polluted worship, blurred distinctions, and covenant betrayal. In other words, an abomination is not just rebellion in general; it is the deliberate reversal of what God has called holy, clean, and precious. It is when His symbols are treated as common, His boundaries are ignored, and His covenant identity is trampled underfoot. With that in mind, ask a simple question: If mishandling animal sacrifices is called an abomination, what happens when the true Sacrifice, the true Temple, the true High Priest stands before His people—and they condemn Him, mock Him, and hand Him over to be crucified?
Jesus steps into history as the living fulfillment of everything Leviticus anticipated. He is the Lamb of God, the true Passover, the great High Priest, the embodiment of the Temple in human flesh. Every symbol, every ceremony, every sacrifice was a shadow cast before Him.
He is seized by the leaders who guard the Temple and the Law. He is accused by false witnesses in a mock trial. He is scourged, spit upon, crowned with thorns, and nailed to a Roman cross outside the city walls. The testimony of Scripture is that He who knew no sin is “made to be sin for us,” counted as the unclean thing, the cursed One. Leviticus warns Israel not to mishandle holy offerings, not to imitate the abominations of the nations, not to bring corruption into God’s holy place. Yet at the cross we see the entire pattern reaching its climax: holy flesh (in the deepest sense) is mocked and destroyed; the only truly clean Person is treated as defiled; the covenant people choose a murderer over the Author of Life and openly declare, “We have no king but Caesar.” If abomination in Leviticus is to treat what is holy as common, to blur God’s boundaries, and to betray His covenant, then the cross is the ultimate Levitical abomination. It gathers every warning into a single, terrible moment: the Holy One Himself is handed over to die.
When Daniel speaks of the abomination that causes desolation, most interpreters immediately rush to ruined temples. The focus becomes stone, architecture, and armies. But the pattern of Scripture pushes us deeper. First, the Temple itself was never an end in itself. It was a stage, a picture, a set of shadows arranged to point to a reality greater than itself. That is why God could allow the first Temple to be completely destroyed, but not permanently. It had to be rebuilt. Everything had to be restored—priesthood, altar, sacrifices—so that when Messiah came, the whole Levitical system would be ready to find its fulfillment in Him. That restoration was in place by the end of the sixty-nine weeks, so that on the first day of the seventieth week, Jesus could step onto the stage of history and begin His public ministry as the One who would “put an end to sacrifice and offering.” Only after the reality arrived and fulfilled every shadow would God allow a permanent destruction. He could permit the first Temple to fall and rise again, because its purpose was not yet complete. But once the true High Priest, the true Sacrifice, and the true Temple had come—and had been rejected—there would be no going back to the old system. When that abomination occurred, the desolation that followed would be of another order entirely. So when we look for the abomination that causes desolation, we must look beyond the fall of a building and ask: where do we see the most concentrated violation of God’s holiness, the most profound pollution of His holy things, the deepest betrayal of His covenant?
Jesus Himself directs our attention back to Daniel when He speaks of this abomination. In both Matthew and Mark, He warns, “When you see the abomination of desolation… standing in the holy place,” and then adds an unusual note: “Let the reader understand.” That small phrase is an invitation. He is telling His disciples—and every reader of the Gospels—to pay attention. He is pointing us toward the fulfillment of Daniel’s words, and more than that, He is hinting that the surface reading is not enough. Matthew, writing primarily for a Jewish audience, presents Jesus as the fulfillment of the Law and the Prophets. He is the son of David, the true King, the true Passover Lamb, the true Temple. When Matthew records Jesus’ warning and uses the phrase “standing in the holy place,” it resonates with Jewish expectation. Where should Messiah, Priest, and Lamb be found? In the holy place. The Holy One belongs there. Mark, writing more for a Gentile audience, emphasizes Jesus as the Suffering Servant. In that world, a servant has no right to stand where only priests and kings may go. So Mark preserves a different nuance: “standing where he ought not to be.” From that angle, the same reality—Christ in the place of ultimate holiness—becomes an offense, a scandal, an “abomination.” The servant, as the world sees Him, has no rightful place there. Thus, through two Gospels, Jesus gives us two complementary ways of recognizing Him as the AOD: to the Jewish mind, He stands in the holy place as the rightful Priest and Lamb; to the Gentile mind, He stands where no mere servant ought to be. In both, He is the center of the drama Daniel foresaw. When this Holy One is rejected, condemned, and crucified, the abomination is complete. And the desolation begins.
Reflective narrative: The identity of the AOD
The Abomination of Desolation: When the Holy One Is Treated as Unclean
The Abomination of Desolation: When the Holy One Is Treated as Unclean
The phrase abomination of desolation has stirred the imagination of readers for centuries. Most interpreters immediately turn to ruined temples, defiled altars, or future political events in Jerusalem. The focus tends to be on stones—walls torn down, cities laid waste, altars polluted by pagan armies or future tyrants. But what if the center of this warning is not ultimately a building, but a Person? What if the “abomination” reaches its fullest meaning not in the destruction of the Temple but in the crucifixion of the One to whom the Temple, the sacrifices, and the whole Levitical system were pointing? If we dare to let Scripture define its own terms, and if we read Daniel together with Leviticus and the Gospels, a surprising picture begins to emerge. The cross itself stands at the very heart of what abomination means, and the desolation that follows is not merely architectural; it is relational. The holy place that is finally left desolate is not a room of stone, but the covenant relationship between God and His people,
Abomination in Leviticus: Profaning What Is Holy
We begin with the law, because Leviticus gives us our first vocabulary for “abomination.” There, the word is not just a label for “really bad sins.” It is used in specific situations where God’s order is overturned and His holy things are polluted. Leviticus calls it an abomination when holy sacrifices are mishandled—when meat set apart for God is treated as though it were ordinary, or even spoiled. It uses the same language for crossings of the boundaries between clean and unclean, when Israel eats what God has forbidden or imitates the corrupt practices of the nations. It is the language of polluted worship, blurred distinctions, and covenant betrayal. In other words, an abomination is not just rebellion in general; it is the deliberate reversal of what God has called holy, clean, and precious. It is when His symbols are treated as common, His boundaries are ignored, and His covenant identity is trampled underfoot. With that in mind, ask a simple question: If mishandling animal sacrifices is called an abomination, what happens when the true Sacrifice, the true Temple, the true High Priest stands before His people—and they condemn Him, mock Him, and hand Him over to be crucified?
Leviticus gives us the categories. The Gospels show us their ultimate fulfillment.
The Cross as the Ultimate Levitical Abomination
The Cross as the Ultimate Levitical Abomination
Jesus steps into history as the living fulfillment of everything Leviticus anticipated. He is the Lamb of God, the true Passover, the great High Priest, the embodiment of the Temple in human flesh. Every symbol, every ceremony, every sacrifice was a shadow cast before Him.
And how is He treated?
He is seized by the leaders who guard the Temple and the Law. He is accused by false witnesses in a mock trial. He is scourged, spit upon, crowned with thorns, and nailed to a Roman cross outside the city walls. The testimony of Scripture is that He who knew no sin is “made to be sin for us,” counted as the unclean thing, the cursed One. Leviticus warns Israel not to mishandle holy offerings, not to imitate the abominations of the nations, not to bring corruption into God’s holy place. Yet at the cross we see the entire pattern reaching its climax: holy flesh (in the deepest sense) is mocked and destroyed; the only truly clean Person is treated as defiled; the covenant people choose a murderer over the Author of Life and openly declare, “We have no king but Caesar.” If abomination in Leviticus is to treat what is holy as common, to blur God’s boundaries, and to betray His covenant, then the cross is the ultimate Levitical abomination. It gathers every warning into a single, terrible moment: the Holy One Himself is handed over to die.
And Daniel has already told us that such an abomination will bring desolation.
Daniel’s Abomination and the Desolation That Follows
Daniel’s Abomination and the Desolation That Follows
When Daniel speaks of the abomination that causes desolation, most interpreters immediately rush to ruined temples. The focus becomes stone, architecture, and armies. But the pattern of Scripture pushes us deeper. First, the Temple itself was never an end in itself. It was a stage, a picture, a set of shadows arranged to point to a reality greater than itself. That is why God could allow the first Temple to be completely destroyed, but not permanently. It had to be rebuilt. Everything had to be restored—priesthood, altar, sacrifices—so that when Messiah came, the whole Levitical system would be ready to find its fulfillment in Him. That restoration was in place by the end of the sixty-nine weeks, so that on the first day of the seventieth week, Jesus could step onto the stage of history and begin His public ministry as the One who would “put an end to sacrifice and offering.” Only after the reality arrived and fulfilled every shadow would God allow a permanent destruction. He could permit the first Temple to fall and rise again, because its purpose was not yet complete. But once the true High Priest, the true Sacrifice, and the true Temple had come—and had been rejected—there would be no going back to the old system. When that abomination occurred, the desolation that followed would be of another order entirely. So when we look for the abomination that causes desolation, we must look beyond the fall of a building and ask: where do we see the most concentrated violation of God’s holiness, the most profound pollution of His holy things, the deepest betrayal of His covenant?
The answer the New Testament quietly but firmly points to is the cross.
“Standing in the Holy Place” – Two Gospels, One Event
“Standing in the Holy Place” – Two Gospels, One Event
Jesus Himself directs our attention back to Daniel when He speaks of this abomination. In both Matthew and Mark, He warns, “When you see the abomination of desolation… standing in the holy place,” and then adds an unusual note: “Let the reader understand.” That small phrase is an invitation. He is telling His disciples—and every reader of the Gospels—to pay attention. He is pointing us toward the fulfillment of Daniel’s words, and more than that, He is hinting that the surface reading is not enough. Matthew, writing primarily for a Jewish audience, presents Jesus as the fulfillment of the Law and the Prophets. He is the son of David, the true King, the true Passover Lamb, the true Temple. When Matthew records Jesus’ warning and uses the phrase “standing in the holy place,” it resonates with Jewish expectation. Where should Messiah, Priest, and Lamb be found? In the holy place. The Holy One belongs there. Mark, writing more for a Gentile audience, emphasizes Jesus as the Suffering Servant. In that world, a servant has no right to stand where only priests and kings may go. So Mark preserves a different nuance: “standing where he ought not to be.” From that angle, the same reality—Christ in the place of ultimate holiness—becomes an offense, a scandal, an “abomination.” The servant, as the world sees Him, has no rightful place there. Thus, through two Gospels, Jesus gives us two complementary ways of recognizing Him as the AOD: to the Jewish mind, He stands in the holy place as the rightful Priest and Lamb; to the Gentile mind, He stands where no mere servant ought to be. In both, He is the center of the drama Daniel foresaw. When this Holy One is rejected, condemned, and crucified, the abomination is complete. And the desolation begins.
Here is the full narrative... (Part 2)
If we think only in terms of destroyed buildings, we will look no further than A.D. 70 and the fall of the second Temple. But Desolation in Daniel is deeper than stones; it reaches into the heart of the covenant people and the presence of God among them. By rejecting and crucifying their Messiah, Israel as a nation steps into a long, prophesied season in which God turns His face away. The Temple is soon destroyed, yes—but more importantly, the living fellowship between God and His people enters a state of spiritual desolation. For roughly two thousand years, the majority of Israel remains blind to the One who fulfilled their own Scriptures. This is the same period the New Testament calls “the times of the Gentiles,” a long parenthesis in which the gospel spreads primarily among the nations while Israel, as a whole, remains hardened. The desolation is not total annihilation; it is a withdrawal of intimacy, a pause in the visible covenant favor that once marked them. The holy relationship is left desolate.
The same God who allowed this desolation for a time has also promised its end. When the times of the Gentiles are fulfilled, He will remove the veil from Israel’s eyes. They will look upon “the One they have pierced” and recognize in Him the very Messiah they once rejected. At that moment, the meaning of the abomination will be fully revealed to them. They will see that the greatest sin in their history—the crucifixion of the Holy One—was both the darkest abomination and the very means by which God provided atonement for them and for the nations. In your understanding of Daniel’s timeline, this awakening leads to a final, intense period of witness. For a brief 3.5-year span, a faithful remnant of Israel—those often identified with the 144,000—will go out into the world preaching the Good News with a clarity and purity not seen since the days of the apostles. Their message will expose just how deeply the Word and testimony of God have been distorted over the last fifteen centuries, especially wherever human systems have claimed divine authority yet twisted the character of Christ. The result will be a world turned upside down. Old religious structures will be shaken. The little horn will not remain quiet as its authority is challenged and its claims unmasked. The clash of kingdoms will reach its peak. This is the great tribulation: not simply as a time of political turmoil, but as the final, global confrontation over worship—whether humanity will bow to the systems of the little horn or to the true Christ. That last 3.5-year window becomes the final crossroads. The same crucified Messiah who once stood as the abomination in the eyes of His nation now stands as the only hope of salvation for Jew and Gentile alike.
In the end, the identity of the Abomination of Desolation calls us to look beyond stone walls and shattered altars to the deeper holy place God has always cared about most: the relationship between Himself and His people, and the Person of His Son. Leviticus taught Israel that to profane what is holy, to blur the lines between clean and unclean, and to betray the covenant is an abomination. Daniel warned that such an abomination would bring desolation. The Gospels quietly reveal that all of those threads meet at Calvary, where the Holy One is treated as the unclean thing, the covenant is seemingly shattered, and the desolation begins. Yet even in this, God is not defeated. He weaves the very worst abomination into His plan of redemption. The crucifixion that brings desolation becomes the sacrifice that opens the way for restoration. The Messiah who was crucified outside the city becomes the cornerstone of a new, living Temple made of people whose hearts have finally turned back to Him. To see the Abomination of Desolation as the crucifixion of the Messiah is to see Daniel, Leviticus, the Gospels, and the long history of Israel not as scattered pieces, but as one unfolding story. It is the story of a God who allows His own holiness to be violated in order to save those who violated it, who permits desolation for a time in order to bring about a deeper and everlasting reconciliation.
Desolation of a Relationship: The Long “Times of the Gentiles”
What kind of desolation does this abomination produce?
What kind of desolation does this abomination produce?
If we think only in terms of destroyed buildings, we will look no further than A.D. 70 and the fall of the second Temple. But Desolation in Daniel is deeper than stones; it reaches into the heart of the covenant people and the presence of God among them. By rejecting and crucifying their Messiah, Israel as a nation steps into a long, prophesied season in which God turns His face away. The Temple is soon destroyed, yes—but more importantly, the living fellowship between God and His people enters a state of spiritual desolation. For roughly two thousand years, the majority of Israel remains blind to the One who fulfilled their own Scriptures. This is the same period the New Testament calls “the times of the Gentiles,” a long parenthesis in which the gospel spreads primarily among the nations while Israel, as a whole, remains hardened. The desolation is not total annihilation; it is a withdrawal of intimacy, a pause in the visible covenant favor that once marked them. The holy relationship is left desolate.
And yet, Daniel’s story—and the story of Scripture—does not end there.
The End of Desolation: They Will Look on the One They Pierced
The End of Desolation: They Will Look on the One They Pierced
The same God who allowed this desolation for a time has also promised its end. When the times of the Gentiles are fulfilled, He will remove the veil from Israel’s eyes. They will look upon “the One they have pierced” and recognize in Him the very Messiah they once rejected. At that moment, the meaning of the abomination will be fully revealed to them. They will see that the greatest sin in their history—the crucifixion of the Holy One—was both the darkest abomination and the very means by which God provided atonement for them and for the nations. In your understanding of Daniel’s timeline, this awakening leads to a final, intense period of witness. For a brief 3.5-year span, a faithful remnant of Israel—those often identified with the 144,000—will go out into the world preaching the Good News with a clarity and purity not seen since the days of the apostles. Their message will expose just how deeply the Word and testimony of God have been distorted over the last fifteen centuries, especially wherever human systems have claimed divine authority yet twisted the character of Christ. The result will be a world turned upside down. Old religious structures will be shaken. The little horn will not remain quiet as its authority is challenged and its claims unmasked. The clash of kingdoms will reach its peak. This is the great tribulation: not simply as a time of political turmoil, but as the final, global confrontation over worship—whether humanity will bow to the systems of the little horn or to the true Christ. That last 3.5-year window becomes the final crossroads. The same crucified Messiah who once stood as the abomination in the eyes of His nation now stands as the only hope of salvation for Jew and Gentile alike.
From Stone to Flesh: The Holy Place God Cares About Most
In the end, the identity of the Abomination of Desolation calls us to look beyond stone walls and shattered altars to the deeper holy place God has always cared about most: the relationship between Himself and His people, and the Person of His Son. Leviticus taught Israel that to profane what is holy, to blur the lines between clean and unclean, and to betray the covenant is an abomination. Daniel warned that such an abomination would bring desolation. The Gospels quietly reveal that all of those threads meet at Calvary, where the Holy One is treated as the unclean thing, the covenant is seemingly shattered, and the desolation begins. Yet even in this, God is not defeated. He weaves the very worst abomination into His plan of redemption. The crucifixion that brings desolation becomes the sacrifice that opens the way for restoration. The Messiah who was crucified outside the city becomes the cornerstone of a new, living Temple made of people whose hearts have finally turned back to Him. To see the Abomination of Desolation as the crucifixion of the Messiah is to see Daniel, Leviticus, the Gospels, and the long history of Israel not as scattered pieces, but as one unfolding story. It is the story of a God who allows His own holiness to be violated in order to save those who violated it, who permits desolation for a time in order to bring about a deeper and everlasting reconciliation.
Earburner
Well-Known Member
Thanks for your reply and your extensive knowledge about the Jews and the 490 years. However, scripture in KJV Dan. 9:27 clearly reveals that "he [Jesus] shall confirm the [New] covenant with many for one week [7 years]".
In KJV Rom.15:8** Paul reminds us of the fact that though Jesus completed the first half of the 7 years [3.5 yrs], immediately AFTER the "midst of the week", Jesus' ministry of confirming the [New] covenant continued for the remaining 3.5 years, thus completing the 7 year prophecy of the 70th week.
**15[8] Now I say that Jesus Christ was a minister of the circumcision FOR the truth of God, to confirm [G950-establish] the promises made unto the fathers:
[9] And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
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David in NJ
Well-Known Member
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