That is, “stand up.”

Heb. mimmennu, “from him.” This word modifies the subject rather than the verb of the clause: “Arms [forces] from him shall stand up”; that is, forces belonging to this power (see under “sanctuary of strength”) would rise up to carry out the work of profanation here described.

 Heb. chalal, “to profane.” Although the translation “pollute” has the implication of uncleanness, the Hebrew word indicates, rather, that something sacred has been made common. Thus the word is used of profaning a stone altar by using a tool upon it (Ex. 20:25), and of desecrating the Sabbath (Ex. 31:14). It also describes the deeds of those who profaned God’s name by sacrificing children to a heathen god (Lev. 20:3). For comment on this revolting practice, see on Lev. 18:21.

 See on ch. 8:11.

Literally, “the holy place, the refuge.” The words are in apposition. Some understand them to apply to the city of Rome, the seat of power in the ancient world, and thus “the sanctuary of strength.” Accordingly, the destructive attacks of barbarian powers are foretold.

Others believe that the heavenly sanctuary is the subject under consideration here.

 The Heb. ma‘oz, translated “strength,” is from the verb ‘azaz, “to be strong,” and is used repeatedly in this chapter (vs. 7, 10, 19, 38, 39), though not uniformly translated.

The earthly sanctuary in Jerusalem was surrounded by fortifications. The heavenly sanctuary, where Christ pleads His blood on behalf of sinners, is the pre-eminent place of refuge. Accordingly, this passage has been understood to describe the action of the great apostate power in Christian history that substituted a false sacrifice and ministration for the true sacrifice of Christ and His ministration as high priest in the heavenly sanctuary.

 The work of the papacy is here delineated. This is the first time this expression occurs in the book of Daniel, although similar words appear in the clause “for the overspreading of abominations he shall make it desolate” (ch. 9:27). In the LXX this clause is rendered, “upon the temple abomination of desolations.” Christ’s words concerning the “abomination of desolation” (Matt. 24:15) may be considered as applying particularly to this earlier reference in Dan. 9:27 rather than to Dan. 11:31. Speaking of the impending destruction of Jerusalem, which took place in A.D. 70, Jesus identified the Roman armies surrounding the city as “the abomination of desolation, spoken of by Daniel the prophet” (Matt. 24:15; cf. Luke 21:20).

 In view of the fact that Dan. 9:27 is part of the angel’s explanation of Dan. 8:11-13, the natural conclusion is that Dan. 8:11-13 is a blended prophecy (similar to that of Matt. 24; see DA 628) that applies both to the destruction of the Temple and Jerusalem by the Romans and to the work of the papacy in the Christian centuries.

 It should further be noted that Jesus’ explicit reference to the work of the “abomination of desolation” as yet future in His time makes it certain that Antiochus Epiphanes did not meet the specifications of the prophecy. See further on Dan. 8:25.