1 Machabæorum 24:15

Jerome's Latin Vulgate

Cum ergo videritis abominationem desolationis, quæ dicta est a Daniele propheta, stantem in loco sancto, qui legit, intelligat:

Parallel Translations

Nova Vulgata (1979)
Cum ergo videritis abominationem desolationis, quae dicta est a Daniele propheta, stantem in loco sancto, qui legit, intellegat:

Clementine Latin Vulgate (1592)
Cum ergo videritis abominationem desolationis, qu� dicta est a Daniele propheta, stantem in loco sancto, qui legit, intelligat :

Bible Verse Review
  from Treasury of Scripure Knowledge

ye: Mark 13:14, Luke 19:43, Luke 21:20

by: Daniel 9:27, Daniel 12:11

whoso: Ezekiel 40:4, Daniel 9:23, Daniel 9:25, Daniel 10:12-14, Hebrews 2:1, Revelation 1:3, Revelation 3:22

Reciprocal: Numbers 24:24 - and shall afflict Eber Deuteronomy 27:15 - an abomination Deuteronomy 28:52 - General 2 Kings 6:10 - sent to the place Nehemiah 11:18 - the holy Psalms 48:1 - mountain Psalms 74:4 - they set Proverbs 3:25 - neither Proverbs 22:3 - prudent Isaiah 14:32 - trust in it Jeremiah 9:12 - the wise Jeremiah 10:17 - thy wares Jeremiah 44:29 - a sign Jeremiah 49:8 - Flee Daniel 1:6 - Daniel Daniel 8:13 - and the Daniel 8:15 - sought Daniel 11:31 - the abomination Zechariah 14:2 - the city Matthew 13:51 - Have Matthew 15:10 - Hear Luke 21:7 - what Acts 8:30 - Understandest Hebrews 11:7 - warned Revelation 17:9 - here Revelation 18:4 - Come

Gill's Notes on the Bible

When ye therefore shall see the abomination of desolation,.... From signs, Christ proceeds to the immediate cause of the destruction of Jerusalem; which was, "the abomination of desolation", or the desolating abomination; or that abominable thing, which threatened and brought desolation upon the city, temple, and nation: by which is meant, not any statue placed in the temple by the Romans, or their order; not the golden eagle which Herod set upon the temple gate, for that was before Christ said these words; nor the image of Tiberius Caesar, which Pilate is said to bring into the temple; for this, if true, must be about this time; whereas Christ cannot be thought to refer to anything so near at hand; much less the statue of Adrian, set in the most holy place, which was an hundred and thirty years and upwards, after the destruction of the city and temple; nor the statue of Titus, who destroyed both, which does not appear: ever to be set up, or attempted; nor of Caligula, which, though ordered, was prevented being placed there: but the Roman army is designed; see Luke 21:20 which was the כנף שקוצים משמם, "the wing", or "army of abominations making desolate", Daniel 9:27. Armies are called wings, Isaiah 8:8 and the Roman armies were desolating ones to the Jews, and to whom they were an abomination; not only because they consisted of Heathen men, and uncircumcised persons, but chiefly because of the images of their gods, which were upon their ensigns: for images and idols were always an abomination to them; so the "filthiness" which Hezekiah ordered to be carried out of the holy place, 2 Chronicles 29:5 is by the Targum called, ריחוקא, "an abomination"; and this, by the Jewish writers w, is said to be an idol, which Ahaz had placed upon the altar; and such was the abomination of desolation, which Antiochus caused to be set upon the altar:

"Now the fifteenth day of the month Casleu, in the hundred forty and fifth year, they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side;'' (1 Maccabees 1:54)

And so the Talmudic writers, by the abomination that makes desolate, in Daniel 12:11 to which Christ here refers, understand an image, which they say x one Apostomus, a Grecian general, who burnt their law, set up in the temple. Now our Lord observes, that when they should see the Roman armies encompassing Jerusalem, with their ensigns flying, and these abominations on them, they might conclude its desolation was near at hand; and he does not so much mean his apostles, who would be most of them dead, or in other countries, when this would come to pass; but any of his disciples and followers, or any persons whatever, by whom should be seen this desolating abomination,

spoken of by Daniel the prophet: not in Daniel 11:31 which is spoken of the abomination in the times of Antiochus; but either in

Daniel 12:11 or rather in Daniel 9:27 since this desolating abomination is that, which should follow the cutting off of the Messiah, and the ceasing of the daily sacrifice. It is to be observed, that Daniel is here called a prophet, contrary to what the Jewish writers say y, who deny him to be one; though one of z no inconsiderable note among them affirms, that he attained to the end,

הגבול הנבואיי, "of the prophetic border", or the ultimate degree of prophecy: when therefore this that Daniel, under a spirit of prophecy, spoke of should be seen,

standing in the holy place; near the walls, and round about the holy city Jerusalem, so called from the sanctuary and worship of God in it; and which, in process of time, stood in the midst of it, and in the holy temple, and destroyed both; then

whoso readeth, let him understand: that is, whoever then reads the prophecy of Daniel; will easily understand the meaning of it, and will see and know for certain, that now it is accomplished; and will consider how to escape the desolating judgment, unless he is given up to a judicial blindness and hardness of heart; which was the case of the greater part of the nation.

w R. David Kimchi, & R. Sol. ben Melech, in 2 Chron. xxix. 5. x T. Bab. Taanith, fol. 28. 2. & Gloss. in ib. y T. Bab. Sanhedrin, fol. 94. 1. & Megilla, fol. 3. 1. & Tzeror Ham, mor, fol. 46. 4. Zohar in Num. fol. 61. 1. z Jacchiades in Dan. i. 17.

Barnes' Notes on the Bible

The abomination of desolation - This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews, Acts 10:28. The abomination of desolation means the Roman army, and is so explained by Luke 21:20. The Roman army is further called the “abomination” on account of the images of the emperor, and the eagles, carried in front of the legions, and regarded by the Romans with divine honors.

Spoken of by Daniel the prophet - Daniel 9:26-27; Daniel 11:31; Daniel 12:11, see the notes at those passages.

Standing in the holy place - Mark says, standing where it ought not,” meaning the same thing. All Jerusalem was esteemed “holy,” Matthew 4:5. The meaning of this is, when you see the Roman armies standing in the holy city or encamped around the temple, or the Roman ensigns or standards in the temple. Josephus relates that when the city was taken, the Romans brought their idols into the temple, and placed them over the eastern gate, and sacrificed to them there, “Jewish Wars,” b. 6 chapter 6, section 1.

Whoso readeth ... - This seems to be a remark made by the evangelist to direct the attention of the reader particularly to the meaning of the prophecy by Daniel.

Clarke's Notes on the Bible

Verse Matthew 24:15. The abomination of desolation, spoken of by Daniel — This abomination of desolation, St. Luke, (Luke 21:20-21), 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.