Why 70 AD wasn't the abomination of desolation

'Other people have speculated that Titus, the Roman commander whose forces besieged Jerusalem in AD 70, was the "prince who is to come." Logically, this is impossible for three reasons. First, the passage tells us that the "prince who is to come" confirms a covenant after the Temple is destroyed. In the middle of the 'one week' period of that covenant (after half a 'week,' which is 1,260 days, or about 3 years and 5½ months, from the time he confirms the covenant), he puts an end to sacrifice and offering.

Daniel 9:26-27 NKJV
And the people of the prince who is to come shall destroy the city and the sanctuary. The end of it shall be with a flood, and till the end of the war desolations are determined. Then he shall confirm a covenant with many for one week; but in the middle of the week he shall bring an end to sacrifice and offering...

It would have been impossible for Titus to have made a covenant after the Temple was destroyed, and then in the middle of the 'week' of that covenant (after 1260 days--about 3 years and 5 ½ months) to have put an end to sacrifice and offering. This is because after the Temple was destroyed there was no sacrifice and offering to abolish since there was no Temple.

The second reason Titus could not have been the "prince who is to come" is that Jesus prophesied that "the abomination that causes desolation, spoken of through the prophet Daniel," will happen after the gospel has been preached to all nations, at the time of the end.

Matthew 24:14-15 NKJV
And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come. So when you see standing in the holy place the abomination that causes desolation, spoken of through the prophet Daniel...

The third reason that Titus could not have been the "prince who is to come" is that at the end of the 70th'week'of Daniel, all of the following conditions must be met, which was not the case after the time of Titus:

Daniel 9:24 NKJV
Seventy weeks are determined for your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy.

Based on a logical analysis of the chronology of Daniel's prophecy, the "prince who is to come" has not yet come. It is important to note this, because Daniel chapter 9, using a minimum number of words, tells us that a future Temple will be standing in Jerusalem at the time of this "prince."'