The 70-week prophecy of Dn. 9:24-27 is presented within the overall context of the vision (mare`h) of the "2300 evening-morning" of Daniel 8. The Hebrew term, mare`h, for vision is specifically associated with the 2300 evening-morning in Dn. 8:26 and Gabriel uses mare`h, not chazon, for vision in 9:23 when he comes to help Daniel understand the vision (mare`h). The explanation encompasses the 70-week (490-year) commencement of the 2300 years and would logically include the entire contextual framework of the 2300 years, especially the events revolving around the end of the 2300 years. Thus, Gabriel exhorts Daniel in 9:23 to "pay attention" and "understand the vision (mare`h)".
Shea's exegesis of Dn. 9:24-27 limits the entire passage to the unfolding events associated with the Messiah until the destruction of Jerusalem in AD 70.113 All the concluding events associated with the "utter end" (kalah), "end" (qes), "desolations" (shomem) and "abominations" (shiqqus) are attributed to the destruction of Jerusalem in AD 70. It is suggested that these terms are directly related to similar ones used in Dn. 8, 11 & 12. An exegesis of 9:24-27 limited to the 70 weeks in contrast to the 2300 year vision (mare`h) is inconsistent with Daniel's other over-arching visions of world kingdoms and powers presented in Dn. 2, 7, 8 and the vision of chapters 10-12. Each one covers the full expanse of time to the utter consummation of all things.
It is suggested that the explanation of the 2300-year vision given in 9:24-27 follows this same pattern and encompasses the closing events of earth's history. This view is supported based on the following linguistic and contextual evidence of pertinent passages within 9:26 & 27.
9.1 Verse 26 & 27: Translation and Explanation
"And after the 62 weeks Messiah shall be cut off, but no one for Him. And the people of the coming Prince shall destroy the city and the sanctuary. And its end (shall be) with a flood. And until an end of war, desolations are decreed (lit: that which is decreed, desolations). And He shall confirm the covenant with the many (for) one week. And in the middle of the week, he shall make cease sacrifice and offering. And upon a wing of abominations, (is) that which desolates even until an utter end. And that which was decreed shall pour out on that which desolates."
Attention will be focused on the highlighted portions of the translation of verse 26 & 27. Shea connects the first phrase, "until an end of war...", with the destruction of Jerusalem by translating the previous phrase: "at the end of the war desolations are decreed". This alters the intended meaning by incorrectly translating the preposition, `ad, which means "unto" or "until" as "at". The two definite articles "the", associated with "end" and "war", do not exist. The net effect of these linguistic alterations imply a reference to the preceding action associated with the destruction of Jerusalem. Such unjustified modifications and additions change the intended meaning of text.
It is suggested that a simple, unaltered literal translation is preferred. "Until an end of war" refers to the continual conflict between religio-pagan forces throughout history exalting against God. This conflict (war) is described in each of the world-kingdom visions of Dn. 2 (verses 44-45), Dn. 7 (verses 21-22, 25-26), and Dn. 8 (verses 10-12, 24-25) and throughout Daniel 11. The world conflict in 9:26 is alluded to after the full destruction of Jerusalem "with a flood" in the preceding phrase. The next phrase is not repetitious of the preceding one as implied by Shea's translation, but, with the correct translation, places the focus on the overall context of the 2300-year vision at the time of end.
The plural participle translated as "desolations" (shomemoth) in 9:26, which includes the destruction of Jerusalem, is in the context of the conflict between the kingdoms of this world with God continuing until the end of history, and is also directly related to the same participle (shomem) in the singular state in 8:13. In Dn. 8:13 the singular participle, "causing desolation", is attributed to the compound subject representing the singular activity of self-exaltation against God, namely "the daily" and "the transgression" which desolates. This desolation also covers the entire expanse of time of the 2300-year prophecy until the end of time. Thus, the desolating activity of 9:26 is directly related with 8:13 in a continual historical setting but with an end-time emphasis in the context of the 2300-year prophecy.
In verse 27, Shea adds the definite article "the" in the phrase "upon a wing of abominations" which conveys the sense that the phrase alludes to the previous activity associated with the Messiah in Jerusalem. He also emends the text by adding the phrase "shall come": "and upon the wing of abominations shall come a desolator." By these emendations Shea implies that the abominations were to come first and the desolator was to follow thereafter in terms of time. Furthermore, Shea proceeds again to redefine the meaning of the preposition ,`ad, in the next phrase from the correct meaning of "until an end" or "unto an end" to the incorrect translation, "at the end". This creates a new thought pattern rather than continuing the thought pattern associated with the "wing of abominations". The thrust of Shea's emendations and arguments focuses entirely on the destruction of Jerusalem. These emendations are linguistically unacceptable and lead to a false understanding.
It is suggested that literal simplicity has the advantage. "Upon a wing of abominations (is) that which desolates even until an utter end". This phrase is parallel to the earlier phrase in verse 26 concerning "an end of war" and is in the context of the "utter end" or "consummation" of earth's history. Unmistakable evidence for this view in verse 27 is provided by the use of the word kalah which from lexical evidences means "utter end", "full end" or "destructions resolved especially by God". This is also the sense ascertained for every usage of kalah in the OT. For example, in Is. 28:22, God has determined a destruction upon the whole earth; and in Jer. 30:11 God will "make a full end of all nations" (see also Is. 10:23; Nah.1:8-9; Eze. 11:13, etc.).
The desolator or "that which desolates" in v. 27 (singular participle shomem) accompanies and does not follow the abominations upon a wing. These abominations are wrought by the desolating force or activity and continue throughout earth's history. The desolating activity is identical to the "the continual" and "the transgression" which desolates in 8:13.
The final thought of verse 27 begins with the conjunction (waw): "and that which was decreed shall pour out on that which desolates". (The Hebrew conjunction "waw" in the phrase, "even until an end" is not a connecting but an intensifying conjunction emphasizing the duration of the desolating activity.) This describes the final fate of the desolator or desolating activity which was previously decreed in v. 26. This decree is an allusion to the final decree on the horn or king in Dn. 8:25, "but he shall be broken without hand". The same final decree is repeated in Dn. 2:44-45 and Dn 7:11 & 26 (v. 26, "the judgement shall sit, and they shall take away his rulership, to cut-off and destroy until the end"), and finally in Dn. 11:45, the king of the north "shall come to his end and no one will help him".
9.2 Summary
The evidence suggests that Dn. 9:23-27 not only explains the beginning date of the 2300 year prophecy, but also gives a snapshot overview from the beginning to the end of the entire 2300 year period and the final conclusion of earth's history. This comprehensive chronology is inherent in all the world-kingdom prophecies of Daniel including 9:24-27.
The evidence also strongly suggests a direct linkage of Dn. 8:13 with 9:26-27 by the use of the participle "that which desolates" (shomem). The same linkage exists with 11:31 and 12:11. In Dn. 9:26-27 desolations (shomemoth) and abominations (shiqqusim) are both plural, suggesting the compound two-phase character of Rome. This two-phase character is represented by "the continual" self-exalting of pagan Rome, lifted up by papal Rome, which manifests itself ultimately in the second phase by the "transgression" of claiming to act in behalf of God through the union of church and state.