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Daniel 11:31

in Daniel 11

His forces will rise up and desecrate the temple fortress. They will abolish the daily sacrifice and set up the abomination of desolation.

BSB

The same verse in ASV and KJV ▾

ASV

And forces shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the continual burnt-offering, and they shall set up the abomination that maketh desolate.

KJV

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.

This verse in Daniel 11

Commentary

13 notes on this verse

A commentator

Athanasius of Alexandria

296–373

FESTAL LETTERS 1:8 · Written before 373.

"[Jesus] breathed on the disciples and said to them, 'Receive the Holy Spirit.' " As soon as these things were done, everything was finished. The altar was broken, and the veil of the temple was torn from top to bottom. And although the city was not yet sacked and destroyed, the abomination of desolation was soon to rest on the temple and the city. The consummation of the ancient ceremonies was at hand.

This site's exposition

will not be like the first

on Daniel 11:29-35

“Ships of Kittim,” commonly taken as the Roman ultimatum, turn him back, and he rages “against the holy covenant”. His forces “abolish the daily sacrifice and set up the abomination of desolation,” the phrase that Jesus cites at Matthew 24:15. Many read Antiochus and a fulfilment beyond him.

This site's exposition

the abomination of desolation

Barnes says readers agree on Antiochus up to this verse and divide from here to the end. Clarke, with both Newtons, takes his forces as Rome. Jamieson, Fausset and Brown, with Jerome, take Antiochus, who would abolish the daily sacrifice, as a type of the Antichrist.

The record, by era

The Church Fathers3 voices

A commentator

Jerome

Commentary on Daniel · Written before 420.

proposed

Verse 31. "And arms shall stand on his part, and they shall defile (Vulgate: that (?) they may defile) the sanctuary of strength, and they shall take away the continual sacrifice, and shall place there the abomination unto desolation." Instead of "arms," another writer has rendered it as "seed," so as to imply descendants and progeny. But those of the other viewpoint claim that the persons mentioned are those who were sent by Antiochus two years after he had plundered the Temple in order to exact tribute from the Jews, and also to eliminate the worship of God, setting up an image of Jupiter Olympius in the Temple at Jerusalem, and also statues of Antiochus himself. These are described as the abomination of desolation, having been set up when the burnt offering and continual sacrifice were taken away. But we on our side contend that all these things took place in a preliminary way as a mere type of the Antichrist, who is destined to seat himself in the Temple of God, and make himself out to be as God. The Jews, however, would have us understand these things as referring, not to Antiochus Epiphanes or the Antichrist, but to the Romans, of whom it was earlier stated, "And war galleys shall come," whether Italian or Roman, "and he shall be humbled." Considerably later, says the text, a king, Vespasian, shall emerge from the Romans themselves, who had come to Ptolemy's assistance and threatened Antiochus. It is his arms or descendants who would rise up, namely his son Titus, who with his army would defile the sanctuary and remove the continual sacrifice and devote the temple to permanent desolation. By the terms siim (Siyyim) and chethim (Kittiym), which we have rendered as "galleys" and "Romans," the Jews would have us understand "Italians" and "Romans."

A commentator

John Chrysostom

DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:7.4 · Written before 407.

proposed

Daniel then went on to show that Antiochus destroyed the Jewish commonwealth and way of life when he said, And through him the sacrifice was disordered by transgression.

A commentator

Theodoret of Cyrus

COMMENTARY ON DANIEL 11:31 · Written before 458.

proposed

He calls the generals who assist him his "arms," since after the manner of arms they fulfill the commands of the king. Therefore, he will send some to profane the sanctuary of the kingdom, that is, the temple dedicated to almighty God. He will erect …

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

Some observe that the word Tammidh, which signifies no more than daily, is only here, and in the parallel place, used for the daily sacrifice, as if there were a designed liberty left to supply it either with sacrifice, which was suppressed by Antiochus, or with gospel-worship, which was suppressed by the Antichrist.
And arms shall stand on his part,....
5 more voices on this verse

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Some by the Mahuzzim, or god of forces, that Antiochus shall worship, understand money, which is said to answer all things, and which is the great idol of worldly people. Now here is very much that is applicable to the man of sin; he exalts himself above all that is called god or that is worshipped; magnifies himself above all; his flatterers call him our lord god the pope.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

The kingdom of Syria, which was set up by Seleucus Nicanor, or the conqueror; he was one of Alexander's princes, and became stronger than the other, and had the greatest dominion of all, was the most powerful of all Alexander's successors. It was said that he had no fewer than seven-two kingdoms under him.

The Nineteenth Century3 voices

And arms shall stand on his part - Up to this verse there is a general agreement among commentators, that the reference is to Antiochus Epiphanes. From this verse, however, to the end of the chapter, there is no little diversity of opinion.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

Here Antiochus' actings are described in language which reach beyond him the type to Antichrist the antitype [JEROME] (just as in Ps 72:1-20 many things are said of Solomon the type, which are only applicable to Christ the Antitype); including perhaps Rome, Mohammed, and the final personal Antichrist.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

And arms shall stand on his part - After Antiochus, arms, that is, the Romans, shall stand up: for arms in this prophecy every where denote military potter, and standing up, the power in activity and conquering. Both Sir Isaac Newton and Bp. Newton agree, that what follows is spoken of the Romans. Hitherto Daniel has described the actions of the kings of the north and of the south, that of the kings of Syria and Egypt; but, upon the conquest of Macedon by the Romans, he has left off describing the actions of the Greeks, and begun to describe those of the Romans in Greece, who conquered Macedon, Illyricum, and Epirus, in the year of the era of Nabonassar, 580. Thirty-five years after, by the will of Attalus, they inherited all Asia westward of Mount Taurus; sixty-five years after they conquered the kingdom of Syria, and reduced it into a province; and thirty-four years after they did the same to Egypt. By all these steps the Roman arms stood up over the Greeks; and after ninety-five years more, by making war upon the Jews, they polluted the sanctuary of strength, - the temple, (so called by reason of its fortifications), and took away the daily sacrifice and placed the abomination that maketh desolate, or of the desolator; for that this abomination was thus placed after the time of Christ, appears from Mat 24:15. In the sixteenth year of the Emperor Adrian, a.d. 132, they placed this abomination by building a temple to Jupiter Capitolinus, where the temple of God in Jerusalem stood; upon which the Jews, under Barchocab, rose up against the Romans. But in this war they had fifty cities demolished, nine hundred and fifty of their best towns destroyed, and eighty thousand men were slain by the sword; and in the end of the war, a.d. 136, were banished Judea on pain of death; and thenceforth the land became desolate. See Observations on Daniel, and Bp. […]

The words behind it

11 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • וּזְרֹעִ֖יםand forces

    uzeroimH2220 →91 times

  • מִמֶּ֣נּוּfrom him

    mimenuH4480 →1188 times

  • יַעֲמֹ֑דוּthey will arise

    yaamoduH5975 →521 times

  • וְחִלְּל֞וּand they will profane

    vechileluH2490 →

  • הַמִּקְדָּ֤שׁthe sanctuary

    hamikdashH4720 →75 times

  • הַמָּעוֹז֙the stronghold

    hamaozH4581 →36 times

  • וְהֵסִ֣ירוּand they will abolish

    vehesiruH5493 →299 times

  • הַתָּמִ֔ידthe perpetual [offering]

    hatamidH8548 →104 times

  • וְנָתְנ֖וּand they will set up

    venatenuH5414 →2011 times

  • הַשִּׁקּ֥וּץthe abomination

    hashikutzH8251 →28 times

  • מְשׁוֹמֵֽם׃desolating

    meshomemH8074 →86 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Matthew 24:15

    So when you see standing in the holy place ‘the abomination of desolation,’ described by the prophet Daniel (let the reader understand),

    it leads to

    • Daniel 9:27

      And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple…

      Reached by 3 separate paths from here.

    • Daniel 12:11

      And from the time the daily sacrifice is abolished and the abomination of desolation set up, there will be 1,290 days.

      Reached by 3 separate paths from here.

    • Mark 13:14

      So when you see the abomination of desolation standing where it should not be (let the reader understand), then let those who are in Judea flee to the mountains.

      Reached by 3 separate paths from here.

    • Luke 21:20

      But when you see Jerusalem surrounded by armies, you will know that her desolation is near.

      Reached by 2 separate paths from here.

    • Daniel 9:23

      At the beginning of your petitions, an answer went out, and I have come to tell you, for you are highly precious. So consider the message and understand the vision:

  • Through

    Daniel 9:27

    And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple…

    it leads to

    • Matthew 24:15

      So when you see standing in the holy place ‘the abomination of desolation,’ described by the prophet Daniel (let the reader understand),

      Reached by 2 separate paths from here.

    • Daniel 11:36

      Then the king will do as he pleases and will exalt and magnify himself above every god, and he will speak monstrous things against the God of gods. He will be successful until the…

  • Through

    Mark 13:14

    So when you see the abomination of desolation standing where it should not be (let the reader understand), then let those who are in Judea flee to the mountains.

    it leads to

    • Matthew 24:15–28

      So when you see standing in the holy place ‘the abomination of desolation,’ described by the prophet Daniel (let the reader understand),

Where this verse is studied

About Daniel

Daniel among the Exiles, Gustave Doré, 1866. Public domain.
Daniel among the Exiles, Gustave Doré, 1866. Public domain.
This page draws on 11 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Daniel; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Athanasius of Alexandria, FESTAL LETTERS 1:8; Carl Friedrich Keil, Biblical Commentary on the Book of Daniel; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Daniel; John Chrysostom, DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:7.4; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible and Theodoret of Cyrus, COMMENTARY ON DANIEL 11:31.