Some writers consider this verse prophetical of the desolate state of Jerusalem under Antiochus Epiphanes, that sacrilegious monarch who impiously profaned the sanctuary of the God of Israel. By him the temple was ransacked and despoiled of its holy vessels; its golden ornaments pulled off; its hidden treasures seized; and an unclean animal offered on the altar of burnt-offerings. Thus did this impious Syrian king dare profane the altar and temple dedicated to Jehovah. Neither was this all; Jerusalem again felt the force of his horrid cruelty and profaneness; men, women, and children, were either slain or taken captive; and the houses and city walls were destroyed. The Jews were not allowed to offer burnt offerings or sacrifices to the God of Israel--circumcision was forbidden--they were required to profane the Sabbath, and eat the flesh of swine, and other beasts forbidden by their law[135]--the sanctuary dedicated to Jehovah was called the temple of Jupiter Olympius, and his image set up on the altar--idol temples and altars were erected throughout all their cities--and the Holy Scriptures destroyed whenever they were met with--and death was the fate of those who read the word of the Lord. The most horrid and brutal cruelties were inflicted on such as chose to obey God, rather than this Syrian monster. Jerusalem was overspread by his abominations; desolation was indeed poured out "upon the desolate" when Antiochus Epiphanes held the blood stained sceptre, emblem of satanic power. Yet, closely as these circumstances resemble the description given by the prophet's vision, we cannot think it is the event alluded to in this prophecy. Daniel, in the three preceding verses, speaks of the Messiah, and the final destruction of the city and sanctuary: by Antiochus the temple certainly was _not_ destroyed. In the eleventh chapter there appears a striking prophecy of the events which happened in Jerusalem during the dominion of the Syrian tyrant, but we cannot think he is alluded to in any part of the ninth chapter. The first clause of this verse, "He shall confirm the covenant with many," cannot refer to Antiochus, but alludes to the same glorious person mentioned in the preceding verses. The latter part of this verse may with propriety be considered as a continuance of the prophecy of Jerusalem's final destruction, as it occurred under Titus. To Jesus the Messiah we direct our eyes. The one week, or the midst of the week, (seven years half expired,) alludes to the time of his Public Ministry, which was three years and a half; during which period he declared, the design of his mission was to confirm the well-ordered covenant of redemption and peace, which was drawn up in the counsels of eternity--sealed on earth with the blood of the Incarnate God--signed in the presence of Jehovah, angels, men, and devils--registered in the court of Heaven--and proclaimed good and valid by the resurrection of Jesus from the dead, and the