The Lord Jesus referenced Daniel in his discourse on abomination of desolation standing in the temple. What does Daniel mean by saying "Its end shall come with a flood . . ." and how do we reconcile this with "the abomination of desolation standing in the temple"? In other words, how do we reconcile Matthew 24:15 and Daniel 9:26-27?

“So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand) (Matthew 24:15 ESV)

And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.” (Daniel 9:26-27 ESV)

  • 1
    What does Daniel mean by saying "Its end shall come with a flood . . ." and how do we reconcile this with "the abomination of desolation standing in the temple"? Commented Oct 28, 2018 at 19:00
  • To get a visual... youtube.com/watch?time_continue=31&v=c1XJQRD0OL8
    – Ruminator
    Commented Oct 28, 2018 at 22:42
  • If you are inclined towards a premillennial or dispensational view of eschatology they will not receive a fair hearing here in this forum. What will happen is that if a dispensational view is present it will just be own voted excessively with no comments and no argumentation as to why that view is incorrect in their mind. I am now trying to only down vote if I present an argument as to why something is invalid from a hermeneutical perspective.
    – Ken Banks
    Commented Nov 7, 2018 at 14:20
  • As a person, I don't think it is justifiable to emphasize the views of a premillennialist over hermeneutical perspectives and vice versa. There will always be some agreements when both views are climaxed in Santified Unity Ecclesiology. Whether it is the dispensational views or the hermeneutical perspective; whichever says it best, I am good to go! Commented Nov 7, 2018 at 16:49
  • @Ernest What is "Sanctified Unity Ecclesiology" that is a phrase I have never seen used before?
    – Ken Banks
    Commented Nov 7, 2018 at 20:04

5 Answers 5


The destruction of Jerusalem - the city and the sanctuary of Dan. 9:24 - that is Daniel's city and Daniel's people - was to be overcome by the army of a foreign nation. In prophesy, an army was "like a flood" in that it overflowed the city to be destroyed.

Isa. 59:19,

"So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." (KJV)

Jer. 46:8,

"Egypt, as a flood cometh up, And as rivers the waters shake themselves. And he saith, I go up; I cover the land, I destroy the city and the inhabitants in it." (YLT)

God used the Roman army to destroy Jerusalem and the temple in AD 70.


Adam Clarke's commentary makes it clear that the "holy place" was not just the temple of Jerusalem, as the entire city was called "the holy city" in Dan. 9:24.

"- This abomination of desolation, St. Luke, ( Luke 21:20, Luke 21:21;), refers to the Roman army; and this abomination standing in the holy place is the Roman army besieging Jerusalem; this, our Lord says, is what was spoken of by Daniel the prophet, in the ninth and eleventh chapters of his prophecy; and so let every one who reads these prophecies understand them; and in reference to this very event they are understood by the rabbins. The Roman army is called an abomination, for its ensigns and images, which were so to the Jews. Josephus says, (War, b. vi. chap. 6), the Romans brought their ensigns into the temple, and placed them over against the eastern gate, and sacrificed to them there. The Roman army is therefore fitly called the abomination, and the abomination which maketh desolate, as it was to desolate and lay waste Jerusalem; and this army besieging Jerusalem is called by St. Mark, Mark 13:14, standing where it ought not, that is, as in the text here, the holy place; as not only the city, but a considerable compass of ground about it, was deemed holy, and consequently no profane persons should stand on it."

Source: here

  • This is helpful. What about the abomination of desolation standing in the temple? Commented Oct 28, 2018 at 22:52
  • Conforms to Luke 21:20..."And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh." The abomination of desolation refers to that which causes the desolation, or destruction. The cause of the desolation / destruction of Jerusalem is thought by several to be the Zealots that killed the High Priest and replaced him with one of their own in about AD 66. But the ones who desolated the temple / destroyed the temple and the city were the Romans. Ironic, as the Jews used the Romans to carry out the crucifixion, so God used the Romans to destroy them.
    – Gina
    Commented Oct 29, 2018 at 15:09
  • . . . and how do we reconcile this with "the abomination of desolation standing in the temple"? Commented Oct 29, 2018 at 19:55
  • @Ernest - I am sorry I didn't see the additional comment sooner. But I've added the support for the entire city as the "holy place". See Addendum above.
    – Gina
    Commented Nov 28, 2018 at 6:43
  • This is appreciated! Commented Nov 28, 2018 at 10:39

Daniel 9:26 (KJV 1900)

26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

Literally it says "it's end [will be] with a flood" as the to-be verb is often omitted. The word for flood here is שׁטף which has three senses1:

  1. An actual flood.

  2. A downpour or torrent. This is the most common meaning and can be both good and bad -- e.g. in Isa 66:12 we have the שׁטף or torrent of blessing. Or it could be a torrent of destruction. In both cases, in the prophecy this is used primarily metaphorically as a torrent of something, e.g. being overflown with something.

  3. (less often) Washing/rinsing. E.g. Ezk 16:9, “I washed your blood off you”. It occurs several times in Leviticus, e.g. Lev 6:28, "rinsed in water" for ritual cleansing.

So we have this dual notion of a torrent and also of cleansing, so the "end" can be something that is cleansed away or flooded away with blessing/cleansing OR destruction, and this dualism points to the two fold nature of Messiah as cleansing the people from their sins but also bringing an end to the old world.

  1. Victor P. Hamilton, “2373 שָׁטַף,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 918.

Another answer addressed the reference to a flood.

There seems to have been consensus in antiquity that a statue of some Roman was placed in the Temple and that this constituted the abomination of desolation that Jesus (and Daniel) referred to.

John Chrysostom (d. 407) wrote:

For He brought in also a prophecy, to confirm their desolation, saying, But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him that readeth understand. He referred them to Daniel. And by abomination He meaneth the statue of him who then took the city, which he who desolated the city and the temple placed within the temple, wherefore Christ calleth it, of desolation. Moreover, in order that they might learn that these things will be while some of them are alive, therefore He said, When ye see the abomination of desolation.

Jerome (347-420), a near contemporary of John Chrysostom, also related the abomination of desolation to a Roman statue placed either in the Temple or at its site:

We read in Daniel this only: And for half a week my sacrifice and offering will be removed, and the abomination of desolation shall be in the temple until the end of time, and the end will be given in abandonment. The apostle also said in this regard that the man of iniquity, the enemy, would rise up against everything uttered by God and would dare to stand in the temple and be worshiped as though he were God. After Satan’s work is finished, however, Christ’s coming will destroy all who raised themselves against him and will return them to the state of divine abandonment. This man of iniquity can be interpreted either simply as the antichrist, or as the image of Caesar which Pilate put in the temple, or as the statue of Hadrian the equestrian which still today stands in the Holy of Holies. Because the Old Testament normally calls the abomination an idol, the word desolation is added here to indicate that the idol shall be placed there resulting in the temple’s abandonment and destruction.

The statue of Hadrian that Jerome refers to was actually in a Temple to Jupiter that Hadrian built over the site of the Jewish Temple, after rebuilding the city and re-naming it Ælia (there is an interesting history of this here).


See this answer to another question to get some context on this verse.

YLT Daniel 9:25-26:


And thou dost know, and dost consider wisely, from the going forth of the word to restore and to build Jerusalem (same word Daniel was reading about in Daniel 9:2 - Jeremiah's word that Jerusalem would be destroyed and rebuilt) till Messiah the Leader [an anointed leader] is seven weeks [sevens], and sixty and two weeks [sevens]: the broad place hath been built again, and the rampart, even in the distress of the times.

And after the sixty and two weeks [sevens], cut off is Messiah [an anointed] (not the same anointed person mentioned in the previous verse), and the city and the holy place are not his [he has not] (check the Hebrew if you think I am assuming too much to make this change), the Leader who hath come (yet another person) doth destroy the people; and its end is with a flood, and till the end is war, determined are desolations.


Gabriel divides the 70 sevens that "are determined for [Daniel's] people, and for [Daniel's] holy city" into 3 parts.

  1. 7 sevens between the going forth of the word and the appearance of the anointed prince (Cyrus).
  2. 62 sevens while the city is being rebuilt.
  3. But 7 and 62 makes 69. What about the 70th seven?

"...and its end is with a flood, and till the end is war." What is ending is not explicitly stated in the same verse, but the context makes it clear it is the end of the 70 sevens.

Daniel 9:27


And he [the leader that came after the anointed person mentioned in verse 26] hath strengthened a covenant with many -- one week, and in the midst of the week he causeth sacrifice and present to cease, and by the wing of abominations he is making desolate, even till the consummation, and that which is determined is poured on the desolate one.'

This verse mentions the consummation of something. Again, what is being consummated here is not explicitly stated in the same verse, but also again, the context shows it is the consummation of the 70 sevens.

Remember what Gabriel said in verse 24:


'Seventy weeks are determined for thy people, and for thy holy city, to shut up the transgression, and to seal up sins, and to cover iniquity, and to bring in righteousness age-during [ancient justice], and to seal up vision and prophet, and to anoint the holy of holies.


God marked out a definite period of time (70 sevens) to correct the nation of Judah for their transgressions. It was a process that would take time, and in the process specific things would happen that are spelled out here.

It is also very important to point out that the word for "week" in Daniel 9:27 means an actual 7-day week, whereas the Hebrew word translated into "weeks" in verses 24, 25 and 26 is a different Hebrew word that means "sevens". It is easy to mix the "week" in with the so-called "weeks", but they are not the same things.

So who is this anointed person mentioned in verse 27, who is the leader that comes after him, what covenant is he confirming, what week is he confirming it in, and why does he cause the sacrifice and the present to cease?

Antiquities of the Jews, Book XIII, Chapter 10


  1. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. Now Hyrcanus was a disciple of theirs, and greatly beloved by them. And when he once invited them to a feast, and entertained them very kindly, when he saw them in a good humor, he began to say to them, that they knew he was desirous to be a righteous man, and to do all things whereby he might please God, which was the profession of the Pharisees also. However, he desired, that if they observed him offending in any point, and going out of the right way, they would call him back and correct him. On which occasion they attested to his being entirely virtuous; with which commendation he was well pleased. But still there was one of his guests there, whose name was Eleazar, a man of an ill temper, and delighting in seditious practices. This man said, "Since thou desirest to know the truth, if thou wilt be righteous in earnest, lay down the high priesthood [Hyrcanus and his descendants were anointed], and content thyself with the civil government of the people," And when he desired to know for what cause he ought to lay down the high priesthood, the other replied, "We have heard it from old men, that thy mother had been a captive under the reign of Antiochus Epiphanes." This story was false, and Hyrcanus was provoked against him; and all the Pharisees had a very great indignation against him.


The Anointed in Verse 27

Antiquities of the Jews, Book XIII, Chapter 11

  1. Now when their father Hyrcanus was dead, the eldest son Aristobulus [Aristobulus was high priest and so he was anointed], intending to change the government into a kingdom, for so he resolved to do, first of all put a diadem on his head, four hundred eighty and one years and three months after the people had been delivered from the Babylonish slavery, and were returned to their own country again. This Aristobulus loved his next brother Antigonus, and treated him as his equal; but the others he held in bonds. He also cast his mother into prison, because she disputed the government with him; for Hyrcanus had left her to be mistress of all. He also proceeded to that degree of barbarity, as to kill her in prison with hunger; nay, he was alienated from his brother Antigonus by calumnies, and added him to the rest whom he slew; yet he seemed to have an affection for him, and made him above the rest a partner with him in the kingdom. Those calumnies he at first did not give credit to, partly because he loved him, and so did not give heed to what was said against him, and partly because he thought the reproaches were derived from the envy of the relaters. But when Antigonus was once returned from the army, and that feast was then at hand when they make tabernacles to [the honor of God,] it happened that Arlstobulus was fallen sick, and that Antigonus went up most splendidly adorned, and with his soldiers about him in their armor, to the temple to celebrate the feast, and to put up many prayers for the recovery of his brother, when some wicked persons, who had a great mind to raise a difference between the brethren, made use of this opportunity of the pompous appearance of Antigonus, and of the great actions which he had done, and went to the king, and spitefully aggravated the pompous show of his at the feast, and pretended that all these circumstances were not like those of a private person; that these actions were indications of an affectation of royal authority; and that his coming with a strong body of men must be with an intention to kill him; and that his way of reasoning was this: That it was a silly thing in him, while it was in his power to reign himself, to look upon it as a great favor that he was honored with a lower dignity by his brother.

  2. Aristobulus yielded to these imputations, but took care both that his brother should not suspect him, and that he himself might not run the hazard of his own safety; so he ordered his guards to lie in a certain place that was under ground, and dark; [he himself then lying sick in the tower which was called Antonia;] and he commanded them, that in case Antigonus came in to him unarmed, they should not touch any body, but if armed, they should kill him; yet did he send to Antigonus, and desired that he would come unarmed; but the queen, and those that joined with her in the plot against Antigonus, persuaded the messenger to tell him the direct contrary: how his brother had heard that he had made himself a fine suit of armor for war, and desired him to come to him in that armor, that he might see how fine it was. So Antigonus suspecting no treachery, but depending on the good-will of his brother, came to Aristobulus armed, as he used to be, with his entire armor, in order to show it to him; but when he was come to a place which was called Strato's Tower, where the passage happened to be exceeding dark, the guards slew him; which death of his demonstrates that nothing is stronger than envy and calumny, and that nothing does more certainly divide the good-will and natural affections of men than those passions. But here one may take occasion to wonder at one Judas, who was of the sect of the Essens, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? "That it was good for him to die now, since he had spoken falsely about Antigonus, who is still alive, and I see him passing by, although he had foretold he should die at the place called Strato's Tower that very day, while yet the place is six hundred furlongs off, where he had foretold he should be slain; and still this day is a great part of it already past, so that he was in danger of proving a false prophet." As he was saying this, and that in a melancholy mood, the news came that Antigonus was slain in a place under ground, which itself was called also Strato's Tower, or of the same name with that Cæsarea which is seated at the sea. This event put the prophet into a great disorder.

  3. But Aristobulus repented immediately of this slaughter of his brother; on which account his disease increased upon him, and he was disturbed in his mind, upon the guilt of such wickedness, insomuch that his entrails were corrupted by his intolerable pain, and he vomited blood: at which time one of the servants that attended upon him, and was carrying his blood away, did, by Divine Providence, as I cannot but suppose, slip down, and shed part of his blood at the very place where there were spots of Antigonus's blood, there slain, still remaining; and when there was a cry made by the spectators, as if the servant had on purpose shed the blood on that place, Aristobulus heard it, and inquired what the matter was; and as they did not answer him, he was the more earnest to know what it was, it being natural to men to suspect that what is thus concealed is very bad: so upon his threatening, and forcing them by terrors to speak, they at length told him the truth; whereupon he shed many tears, in that disorder of mind which arose from his consciousness of what he had done, and gave a deep groan, and said, "I am not therefore, I perceive, to be concealed from God, in the impious and horrid crimes I have been guilty of; but a sudden punishment is coming upon me for the shedding the blood of my relations. And now, O thou most impudent body of mine, how long wilt thou retain a soul that ought to die, in order to appease the ghosts of my brother and my mother? Why dost thou not give it all up at once? And why do I deliver up my blood drop by drop to those whom I have so wickedly murdered?" In saying which last words he died, having reigned a year. He was called a lover of the Grecians; and had conferred many benefits on his own country, and made war against Iturea, and added a great part of it to Judea, and compelled the inhabitants, if they would continue in that country, to be circumcised, and to live according to the Jewish laws. He was naturally a man of candor, and of great modesty, as Strabo bears witness, in the name of Timagenes; who says thus: "This man was a person of candor, and very serviceable to the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound them to them by the bond of the circumcision of their genitals."

Aristobulus died without children. "He had not." His brother Alexander Janneaus took over the government after him.

The Leader Who Comes After the Anointed

Chapter 12

  1. When Aristobulus was dead, his wife Salome, who, by the Greeks, was called Alexandra, let his brethren out of prison, [for Aristobulus had kept them in bonds, as we have said already,] and made Alexander Janneus king, who was the superior in age and in moderation. This child happened to be hated by his father as soon as he was born, and could never be permitted to come into his father's sight till he died. The occasion of which hatred is thus reported: when Hyrcanus chiefly loved the two eldest of his sons, Antigonus and Aristobulus, God appeared to him in his sleep, of whom he inquired which of his sons should be his successor. Upon God's representing to him the countenance of Alexander, he was grieved that he was to be the heir of all his goods, and suffered him to be brought up in Galilee, However, God did not deceive Hyrcanus; for after the death of Aristobulus, he certainly took the kingdom; and one of his brethren, who affected the kingdom, he slew; and the other, who chose to live a private and quiet life, he had in esteem.


  1. But in this interval Demenetus, one that was of abilities to persuade men to do as he would have them, and a leader of the populace, made those of Ptolemais change their opinions; and said to them, that it was better to run the hazard of being subject to the Jews, than to admit of evident slavery by delivering themselves up to a master; and besides that, to have not only a war at present, but to expect a much greater war from Egypt; for that Cleopatra would not overlook an army raised by Ptolemy for himself out of the neighborhood, but would come against them with a great army of her own, and this because she was laboring to eject her son out of Cyprus also; that as for Ptolemy, if he fail of his hopes, he can still retire to Cyprus, but that they will be left in the greatest danger possible. Now Ptolemy, although he had heard of the change that was made in the people of Ptolemais, yet did he still go on with his voyage, and came to the country called Sycamine, and there set his army on shore. This army of his, in the whole horse and foot together, were about thirty thousand, with which he marched near to Ptolemais, and there pitched his camp. But when the people of Ptolemais neither received his ambassadors, nor would hear what they had to say, he was under a very great concern.

  2. But when Zoilus and the people of Gaza came to him, and desired his assistance, because their country was laid waste by the Jews, and by Alexander, Alexander raised the siege, for fear of Ptolemy: and when he had drawn off his army into his own country, he used a stratagem afterwards, by privately inviting Cleopatra to come against Ptolemy, but publicly pretending to desire a league of friendship and mutual assistance with him; and promising to give him four hundred talents of silver, he desired that, by way of requital, he would take off Zoilus the tyrant, and give his country to the Jews. And then indeed Ptolemy, with pleasure, made such a league of friendship with Alexander, and subdued Zoilus; but when he afterwards heard that he had privily sent to Cleopatra his mother, he broke the league with him, which yet he had confirmed with an oath, and fell upon him, and besieged Ptolemais, because it would not receive him. However, leaving his generals, with some part of his forces, to go on with the siege, he went himself immediately with the rest to lay Judea waste; and when Alexander understood this to be Ptolemy's intention, he also got together about fifty thousand soldiers out of his own country; nay, as some writers have said, eighty thousand He then took his army, and went to meet Ptolemy; but Ptolemy fell upon Asochis, a city of Galilee, and took it by force on the sabbath day, and there he took about ten thousand slaves, and a great deal of other prey.

  3. He then tried to take Sepphoris, which was a city not far from that which was destroyed, but lost many of his men; yet did he then go to fight with Alexander; which Alexander met him at the river Jordan, near a certain place called Saphoth, [not far from the river Jordan,] and pitched his camp near to the enemy. He had however eight thousand in the first rank, which he styled Hecatontomachi, having shields of brass. Those in the first rank of Ptolemy's soldiers also had shields covered with brass. But Ptolemy's soldiers in other respects were inferior to those of Alexander, and therefore were more fearful of running hazards; but Philostephanus, the camp-master, put great courage into them, and ordered them to pass the river, which was between their camps. Nor did Alexander think fit to hinder their passage over it; for he thought, that if the enemy had once gotten the river on their back, that he should the easier take them prisoners, when they could not flee out of the battle: in the beginning of which, the acts on both sides, with their hands, and with their alacrity, were alike, and a great slaughter was made by both the armies; but Alexander was superior, till Philostephanus opportunely brought up the auxiliaries, to help those that were giving way; but as there were no auxiliaries to afford help to that part of the Jews that gave way, it fell out that they fled, and those near them did not assist them, but fled along with them. However, Ptolemy's soldiers acted quite otherwise; for they followed the Jews, and killed them, till at length those that slew them pursued after them when they had made them all run away, and slew them so long, that their weapons of iron were blunted, and their hands quite tired with the slaughter; for the report was, that thirty thousand men were then slain. Timagenes says they were fifty thousand. As for the rest, they were part of them taken captives, and the other part ran away to their own country.

  4. After this victory, Ptolemy overran all the country; and when night came on, he abode in certain villages of Judea, which when he found full of women and children, he commanded his soldiers to strangle them, and to cut them in pieces, and then to cast them into boiling caldrons, and then to devour their limbs as sacrifices. This commandment was given, that such as fled from the battle, and came to them, might suppose their enemies were cannibals, and eat men's flesh, and might on that account be still more terrified at them upon such a sight. And both Strabo and Nicholaus [of Damascus] affirm, that they used these people after this manner, as I have already related. Ptolemy also took Ptolemais by force, as we have declared elsewhere.

Chapter 13

  1. When Cleopatra saw that her son was grown great, and laid Judea waste, without disturbance, and had gotten the city of Gaza under his power, she resolved no longer to overlook what he did, when he was almost at her gates; and she concluded, that now he was so much stronger than before, he would be very desirous of the dominion over the Egyptians; but she immediately marched against him, with a fleet at sea and an army of foot on land, and made Chelcias and Ananias the Jews generals of her whole army, while she sent the greatest part of her riches, her grandchildren, and her testament, to the people of Cos 34 Cleopatra also ordered her son Alexander to sail with a great fleet to Phoenicia; and when that country had revolted, she came to Ptolemais; and because the people of Ptolemais did not receive her, she besieged the city; but Ptolemy went out of Syria, and made haste unto Egypt, supposing that he should find it destitute of an army, and soon take it, though he failed of his hopes. At this time Chelcias, one of Cleopatra's generals, happened to die in Celesyria, as he was in pursuit of Ptolemy.

  2. When Cleopatra heard of her son's attempt, and that his Egyptian expedition did not succeed according to his expectations, she sent thither part of her army, and drove him out of that country; so when he was returned out of Egypt again, he abode during the winter at Gaza, in which time Cleopatra took the garrison that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man. But Ananias's counsel was contrary to theirs, who said that she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; "for [said he] I would not have thee ignorant of this, that what in justice thou dost to him will make all us that are Jews to be thy enemies." This desire of Ananias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria.


  1. About this very time Antiochus, who was called Grypus, died. His death was caused by Heracleon's treachery, when he had lived forty-five years, and had reigned twenty-nine. His son Seleucus succeeded him in the kingdom, and made war with Antiochus, his father's brother, who was called Antiochus Cyzicenus, and beat him, and took him prisoner, and slew him. But after a while Antiochus, the son of Cyzicenus, who was called Pius, came to Aradus, and put the diadem on his own head, and made war with Seleucus, and beat him, and drove him out of all Syria. But when he fled out of Syria, he came to Mopsuestia again, and levied money upon them; but the people of Mopsuestia had indignation at what he did, and burnt down his palace, and slew him, together with his friends. But when Antiochus, the son of Cyzicenus, was king of Syria, Antiochus, 37 the brother of Seleucus, made war upon him, and was overcome, and destroyed, he and his army. After him, his brother Philip put on the diadem, and reigned over some part of Syria; but Ptolemy Lathyrus sent for his fourth brother Demetrius, who was called Eucerus, from Cnidus, and made him king of Damascus. Both these brothers did Antiochus vehemently oppose, but presently died; for when he was come as an auxiliary to Laodice, queen of the Gileadites, when she was making war against the Parthians, and he was fighting courageously, he fell, while Demetrius and Philip governed Syria, as hath been elsewhere related.

We quote all that to show Alexander brought a flood on his own people.

Confirming the Covenant, the Week, and Causing the Sacrifice and Present to Cease

Moses commanded every seven years that the law was to be read at the Feast of Tabernacles.

YLT Deuteronomy 31:9-12


And Moses writeth this law, and giveth it unto the priests (sons of Levi, those bearing the ark of the covenant of Jehovah), and unto all the elders of Israel,

and Moses commandeth them, saying, 'At the end of seven years, in the appointed time, the year of release, in the feast of booths,

in the coming in of all Israel to see the face of Jehovah in the place which He chooseth, thou dost proclaim this law before all Israel, in their ears.

'Assemble the people, the men, and the women, and the infants, and thy sojourner who is within thy gates, so that they hear, and so that they learn, and have feared Jehovah your God, and observed to do all the words of this law;


It was at this Feast of Tabernacles, when Alexander was performing his duty as high priest in confirming this covenant that he caused the sacrifice to stop.

Antiquities of the Jews, Book XIII, Chapter 13


  1. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice [he was the high priest and the king], the nation rose upon him, and pelted him with citrons which they then had in their hands, because the law of the Jews required that at the feast of tabernacles [a week long celebration] every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him. He also maintained foreigners of Pisidie and Cilicia; for as to the Syrians, he was at war with them, and so made no use of them. He also overcame the Arabians, such as the Moabites and Gileadites, and made them bring tribute. Moreover, he demolished Amathus, while Theodorus durst not fight with him; but as he had joined battle with Obedas, king of the Arabians, and fell into an ambush in the places that were rugged and difficult to be traveled over, he was thrown down into a deep valley, by the multitude of the camels at Gadurn, a village of Gilead, and hardly escaped with his life. From thence he fled to Jerusalem, where, besides his other ill success, the nation insulted him, and he fought against them for six years, and slew no fewer than fifty thousand of them. And when he desired that they would desist from their ill-will to him, they hated him so much the more, on account of what had already happened; and when he had asked them what he ought to do, they all cried out, that he ought to kill himself. They also sent to Demetrius Eucerus, and desired him to make a league of mutual defense with them.

Chapter 14

  1. So Demetrius came with an army, and took those that invited him, and pitched his camp near the city Shechem; upon which Alexander, with his six thousand two hundred mercenaries, and about twenty thousand Jews, who were of his party, went against Demetrius, who had three thousand horsemen, and forty thousand footmen. Now there were great endeavors used on both sides, — Demetrius trying to bring off the mercenaries that were with Alexander, because they were Greeks, and Alexander trying to bring off the Jews that were with Demetrius. However, when neither of them could persuade them so to do, they came to a battle, and Demetrius was the conqueror; in which all Alexander's mercenaries were killed, when they had given demonstration of their fidelity and courage. A great number of Demetrius's soldiers were slain also.

  2. Now as Alexander fled to the mountains, six thousand of the Jews hereupon came together [from Demetrius] to him out of pity at the change of his fortune; upon which Demetrius was afraid, and retired out of the country; after which the Jews fought against Alexander, and being beaten, were slain in great numbers in the several battles which they had; and when he had shut up the most powerful of them in the city Bethome, he besieged them therein; and when he had taken the city, and gotten the men into his power, he brought them to Jerusalem, and did one of the most barbarous actions in the world to them; for as he was feasting with his concubines, in the sight of all the city, he ordered about eight hundred of them to be crucified; and while they were living, he ordered the throats of their children and wives to be cut before their eyes. This was indeed by way of revenge for the injuries they had done him; which punishment yet was of an inhuman nature, though we suppose that he had been never so much distressed, as indeed he had been, by his wars with them, for he had by their means come to the last degree of hazard, both of his life and of his kingdom, while they were not satisfied by themselves only to fight against him, but introduced foreigners also for the same purpose; nay, at length they reduced him to that degree of necessity, that he was forced to deliver back to the king of Arabia the land of Moab and Gilead, which he had subdued, and the places that were in them, that they might not join with them in the war against him, as they had done ten thousand other things that tended to affront and reproach him. However, this barbarity seems to have been without any necessity, on which account he bare the name of a Thracian among the Jews 40 whereupon the soldiers that had fought against him, being about eight thousand in number, ran away by night, and continued fugitives all the time that Alexander lived; who being now freed from any further disturbance from them, reigned the rest of his time in the utmost tranquillity.

When Daniel - or more precisely - when Gabriel said the "end would come with a flood", he meant end of the 70 sevens - the last seven - would be a time of tremendous warfare for Judah.


Let's first analyse Matthew 24:15

15 “So when you see standing in the holy place ‘the abomination that causes desolation,’[a] spoken of through the prophet Daniel—let the reader understand— (NIV)

NIV provides three reference about "the abomination that causes desolation" [a]

He will confirm a covenant with many for one ‘seven.’[h] In the middle of the ‘seven’ he will put an end to sacrifice and offering. And at the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him (Daniel 9:27)

His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation. (Daniel 11:31)

“From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. (Daniel 12:11)

Daniel 11:31 clearly refer the subject to Antiochus IV Epiphanes, the other two are debatable. From the context I prefer the subject of the other two refer to the Antichrist in the End Times. And that is why Matthew 24:15 has this note "let the reader understand".

If the scripture asked us to understand, then understand what? If the answer was so strict forward pointing to Antiochus IV Epiphanes, then it was something in the past that we are just bench viewers and has no implication to our life. That absolutely has a problem if the scripture asked us to understand, this statement should not be a redundant.

So Antiochus IV Epiphanes must be a metaphor of the Antichrist at the End Times.

The interpretation of Daniel's seventy-seven is debatable. My current position is the sixty-nine seven ended by the crucifixion of Jesus (the Anointed One will be put to death and will have nothing Daniel 9:26 NIV), and the last 7 refers to the End Times which is coming. In between, these events described in 9:26 are going to happen but given without a clear timing;

  1. The people of the ruler who will come will destroy the city and the sanctuary.
  2. The end will come like a flood: War will continue until the end, and desolations have been decreed.

(1) is usually perceived as the Romans destroyed the Temple in 70AD. However, is (2) and (1) are the same event? I don't think so.

Now is the time to answer the main question, what is meant by "its end shall come with a flood"?

Flood is a metaphor that its end shall come very suddenly. In follow Matthew 24:15, Matthew further wrote a few parables, telling the disciples that the distress of those days, the Day and Hour was unknown. There are;

  • The parable of the fig tree (Matthew 32-33)
  • The parable of the wise and wicked servant (Matthew 45-51)
  • The parable of the Ten virgins (Matthew 25:1-13)

Matthew continued using a parable of the Bags of Gold (Matthew 25:14-30), as a metaphor of the reward of the wise and the punishment of the wicked servant. Finally using a parable of the Sheep and the Goats, as a metaphor of the Final Judgement (Matthew 25:31-46).


So "its end shall come with a flood" means "its end shall come very suddenly" that nobody knows when would it be.

And therefore the wise servant, who remains "Purified, made spotless and refined" (Daniel 12:10 NIV) at all times, when his master return and find him faithful and wise, "it will be good for that servant" (Matthew 24:46 NIV)

Your Answer

By clicking “Post Your Answer”, you agree to our terms of service and acknowledge you have read our privacy policy.

Not the answer you're looking for? Browse other questions tagged or ask your own question.