Daniel 11:14

Translation
King James Version
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
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KJV (with Strong's)
And in those times H6256 there shall many H7227 stand up H5975 against the king H4428 of the south H5045: also the robbers H1121 H6530 of thy people H5971 shall exalt H5375 themselves to establish H5975 the vision H2377; but they shall fall H3782.
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Complete Jewish Bible
Those will be times in which many will resist the king of the south; and the more violent ones among your own people will rebel in order to fulfill their vision; but they will fail.
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Berean Standard Bible
In those times many will rise up against the king of the South. Violent ones among your own people will exalt themselves in fulfillment of the vision, but they will fail.
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American Standard Version
And in those times there shall many stand up against the king of the south: also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall fall.
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World English Bible Messianic
In those times there shall many stand up against the king of the south: also the children of the violent among your people shall lift themselves up to establish the vision; but they shall fall.
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Geneva Bible (1599)
And at the same time there shall many stand vp against the King of the South: also the rebellious children of thy people shall exalt them selues to establish the vision, but they shall fall.
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Young's Literal Translation
and in those times many do stand up against the king of the south, and sons of the destroyers of thy people do lift themselves up to establish the vision--and they have stumbled.
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See also
Revelation 17:17Acts 4:25Acts 4:28
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In the KJVVerse 22,051 of 31,102

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SUMMARY

Daniel 11:14 stands as a pivotal verse within a highly detailed prophetic chapter, foretelling the complex geopolitical struggles between the Hellenistic empires that would succeed Alexander the Great. Specifically, it describes a period of intense conflict where various factions, including opportunistic elements from within God's own people, would rise against the vulnerable "king of the South" (Ptolemaic Egypt), seeking to exploit the chaos and ostensibly "establish the vision" of God's prophetic plan, only to ultimately fail in their self-serving endeavors.

CONTEXT

  • Literary Context: Daniel 11 is renowned for its unparalleled detail in outlining future historical events, particularly the conflicts between the Seleucid (King of the North) and Ptolemaic (King of the South) dynasties. Verse 14 falls within a section that describes the Fourth Syrian War (c. 202-198 BC). Following the defeat of Ptolemy IV Philopator at the Battle of Raphia (Daniel 11:12), his young and vulnerable successor, Ptolemy V Epiphanes, becomes the "king of the South" who faces widespread internal and external opposition. This verse directly follows the description of the "king of the North" (Antiochus III the Great) returning to attack the weakened South, setting the stage for the tumultuous period in which the "many" and "robbers" emerge. The detailed nature of this prophecy underscores God's sovereign knowledge and control over human history, even in its most intricate political machinations.
  • Historical & Cultural Context: The period described in Daniel 11:14 is the early 2nd century BC, a time of immense instability in the Hellenistic world. Following the death of Ptolemy IV, his infant son Ptolemy V ascended the throne, leading to a regency marked by corruption and weakness. This vulnerability invited aggression from external powers, notably Antiochus III of the Seleucid Empire, who sought to reclaim territories lost to the Ptolemies. Internally, Egypt faced revolts and rebellions, further destabilizing the kingdom. The "robbers of thy people" refers to certain Jewish factions who, living in the land of Judah (Judea), found themselves caught between these warring empires. Culturally, this era saw the increasing influence of Hellenism, which created divisions within Jewish society between those who embraced Greek culture and those who resisted it, often leading to political maneuvering and opportunism by various groups seeking advantage or autonomy under the guise of religious or nationalistic fervor.
  • Key Themes: Daniel 11:14 significantly contributes to several overarching themes within the book of Daniel. Firstly, it powerfully illustrates Divine Sovereignty over human history, demonstrating that even the most complex and chaotic geopolitical events unfold according to God's predetermined plan. The precise foretelling of these events, centuries before their occurrence, serves as irrefutable evidence of God's omniscient control, contrasting sharply with human efforts to manipulate or "establish" outcomes. Secondly, the verse highlights the theme of Human Impatience and Misguided Zeal. The "robbers of thy people" represent those who, perhaps with a superficial understanding of prophecy or a desire for self-advancement, attempt to force the fulfillment of God's promises through their own violent or opportunistic means. This foreshadows later periods of Jewish history where similar misguided attempts at liberation or establishing the kingdom led to disaster, as seen in the lead-up to the destruction of Jerusalem in AD 70. Finally, the phrase "but they shall fall" underscores the Futility of Human Schemes when they are not aligned with God's perfect timing and methods. It serves as a warning against relying on human strength, cunning, or political alliances to achieve spiritual ends, emphasizing that true divine purposes will be established by God alone, not by human ambition. This theme resonates with the broader message of Daniel, where human empires rise and fall, but God's kingdom endures forever, as depicted in Daniel 2:44.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • robbers (Hebrew, bên_ _pᵉrîyts', H1121): The KJV translates this as "robbers," combining H1121 (bên, "son of") and H6530 (pᵉrîyts, "violent, i.e. a tyrant; destroyer, ravenous, robber"). This compound phrase literally means "sons of violence" or "sons of the violent ones." It denotes individuals characterized by their destructive, lawless, or rebellious nature. In this context, it refers to opportunistic and violent elements within the Jewish people who would exploit the political instability for their own gain, perhaps even under the guise of religious zeal or nationalistic ambition, but whose actions were ultimately self-serving and destructive.
  • exalt (Hebrew, nâsâʼ', H5375): (nâsâʼ), meaning "to lift, in a great variety of applications, literal and figurative, absolute and relative; accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ([phrase] man), lade, lay, lift (self) up, lofty, marry, magnify, [idiom] needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, [phrase] swear, take (away, up), [idiom] utterly, wear, yield." In this context, "exalt themselves" (a reflexive use) implies a self-aggrandizing action, a rising up in pride or ambition, seeking prominence or power. These "robbers" would elevate their own agendas, believing they could dictate or hasten the divine plan.
  • fall (Hebrew, kâshal', H3782): (kâshal), a primitive root meaning "to totter or waver (through weakness of the legs, especially the ankle); by implication, to falter, stumble, faint or fall; bereave (from the margin), cast down, be decayed, (cause to) fail, (cause, make to) fall (down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown, (cause to) stumble, [idiom] utterly, be weak." This word signifies a decisive collapse or failure. Despite their self-exaltation and ambitions, the "robbers" would ultimately stumble, be overthrown, and fail in their attempts to establish their vision, demonstrating the futility of human endeavors that oppose or attempt to force God's sovereign will.

Verse Breakdown

  • "And in those times there shall many stand up against the king of the south:" This clause sets the historical stage, referring to the period of weakness and instability for the Ptolemaic kingdom (the "king of the south") following the Battle of Raphia. The "many" refers to various internal rebellions, opportunistic regional powers, and likely the Seleucid Empire (the "king of the north") itself, all seeking to exploit Ptolemy V's vulnerability and expand their own influence or territory. This accurately describes the widespread opposition faced by the young Ptolemy V Epiphanes.
  • "also the robbers of thy people shall exalt themselves to establish the vision;" This is a crucial and often debated part of the verse. "The robbers of thy people" specifically refers to violent, rebellious, or opportunistic elements from within the Jewish community. These individuals, perhaps driven by misguided zeal, political ambition, or a desire for self-gain, would "exalt themselves," meaning they would rise up in pride and assert their own agendas. Their aim was "to establish the vision," implying they believed they were helping to fulfill God's prophetic plan for Israel, perhaps by aligning with powerful foreign kings or by initiating their own movements. This highlights a recurring theme of human attempts to force divine timing or achieve spiritual ends through carnal means.
  • "but they shall fall." This concluding phrase serves as a divine judgment on the efforts of the "robbers of thy people." Despite their self-exaltation and their purported aim to "establish the vision," their schemes and ambitions would ultimately fail. This underscores the futility of human endeavors that are not genuinely aligned with God's will and timing, and it reaffirms God's ultimate sovereignty over the unfolding of history and prophecy. Their fall demonstrates that God's plans are established by Him alone, not by human manipulation or violence.

Literary Devices

Daniel 11:14 employs several literary devices to convey its prophetic message. Prophecy itself is the overarching device, providing a detailed foretelling of future events, demonstrating God's omniscience and sovereign control over history. The phrase "the robbers of thy people" uses Metonymy or Synecdoche, where "robbers" (or "sons of violence") stands for a specific type of person or faction within the Jewish people, characterized by their violent and opportunistic nature. There is also an element of Irony in the phrase "to establish the vision," as these "robbers" believe they are working towards God's purposes, yet their methods and ultimate failure demonstrate that they are actually working against the true spirit of God's plan. The stark contrast between their "exaltation" and their inevitable "fall" creates a powerful Antithesis, emphasizing the futility of human ambition when it attempts to usurp divine prerogative.

THEOLOGICAL AND THEMATIC CONNECTIONS

Daniel 11:14 provides a profound theological insight into the nature of divine sovereignty and human responsibility. It reveals that while God meticulously orchestrates world events, human beings are still moral agents who make choices, some of which are misguided and even destructive. The "robbers of thy people" serve as a timeless warning against those who, under the guise of religious zeal or nationalistic fervor, attempt to force God's hand or achieve His purposes through ungodly means. Their ultimate "fall" underscores the futility of such efforts, reinforcing the truth that God's plans will unfold in His perfect timing and by His chosen methods, regardless of human interference. This passage calls believers to trust in God's faithfulness and wisdom, rather than relying on their own strength or cunning to "establish the vision."

REFLECTION AND APPLICATION

Daniel 11:14 offers a sobering yet deeply encouraging lesson for believers today. In a world often characterized by political upheaval, social unrest, and competing ideologies, it is easy to become anxious or to feel compelled to take matters into our own hands. This verse reminds us that while we are called to be salt and light in the world, engaging with its challenges, we must do so with discernment and humility, always aligning our actions with God's Word and His Spirit. The "robbers of thy people" serve as a potent warning against misguided zeal, opportunism, or the temptation to use ungodly means to achieve what we perceive as righteous ends. Our role is not to "establish the vision" through human strength or manipulation, but to faithfully participate in God's unfolding plan through prayer, obedience, and patient trust. We are called to pray for wisdom and discernment, especially when facing complex situations, ensuring our motives are pure and our methods honor God. Ultimately, this passage encourages us to rest in the unwavering truth of God's sovereignty, knowing that His purposes will prevail, and our ultimate security is found not in human schemes but in His unfailing faithfulness.

Questions for Reflection

  • In what ways might I be tempted to "exalt myself" or take matters into my own hands when I feel God's purposes are not unfolding quickly enough?
  • How can I ensure my zeal for God's kingdom is truly aligned with His methods and timing, rather than being driven by personal ambition or worldly strategies?
  • What specific areas of my life or ministry do I need to surrender more fully to God's sovereignty, trusting that His plan will "establish" itself without my manipulative interference?

FAQ

Who are "the robbers of thy people" mentioned in Daniel 11:14?

Answer: "The robbers of thy people" (Hebrew: bên pᵉrîyts) refers to certain opportunistic, rebellious, or violent individuals from within the Jewish community during the Hellenistic period. These were likely factions or leaders who, seeing the political instability caused by the conflicts between the Ptolemaic (King of the South) and Seleucid (King of the North) empires, sought to exploit the situation for their own gain, power, or to advance their particular agenda, perhaps even believing they were helping to bring about God's prophetic purposes for Israel. Their actions were characterized by lawlessness and self-serving ambition, rather than genuine faith and obedience to God's will.

What does it mean "to establish the vision" in this context?

Answer: "To establish the vision" means that these "robbers of thy people" would attempt to bring about, confirm, or fulfill what they understood to be God's prophetic plan for Israel. They might have interpreted certain prophecies as requiring human intervention or political maneuvering to hasten the coming of a messianic era or national independence. However, the verse implies that their efforts were misguided and presumptuous, as they sought to achieve God's purposes through their own strength and cunning, rather than waiting for or aligning with God's perfect timing and methods. Their attempt to "establish the vision" was ultimately a human endeavor that would fail, as the prophecy clearly states, "but they shall fall."

CHRIST-CENTERED FULFILLMENT

While Daniel 11:14 describes a specific historical context of human ambition and failure within the Old Testament, it powerfully foreshadows the ultimate fulfillment of God's "vision" in Jesus Christ. The "robbers of thy people" represent a recurring human tendency to attempt to establish God's kingdom through carnal means, whether through political power, violence, or self-exaltation. This flawed approach stands in stark contrast to the way God's true vision was established: not by human might or self-appointed leaders, but through the humble, self-sacrificial work of God's own Son. Jesus did not come to "exalt Himself" in a worldly sense or to lead a political rebellion against earthly kings; rather, He came as the suffering servant, the Lamb of God who takes away the sin of the world, fulfilling the true vision of God's redemptive plan through His death and resurrection. The "fall" of the "robbers" in Daniel 11:14 highlights the futility of any attempt to establish God's reign apart from His divine will and method, which culminated in Christ's atoning work on the cross and His glorious resurrection, through which He truly established an eternal kingdom not of this world (John 18:36). Thus, the ultimate "vision" is not established by human effort, but by the sovereign work of God through His Son, Jesus Christ, who reigns supreme and will one day return to fully establish His righteous kingdom (Revelation 11:15).

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Commentary on Daniel 11 verses 5–20

Here are foretold,

I. The rise and power of two great kingdoms out of the remains of Alexander's conquests, Dan 11:5. 1. The kingdom of Egypt, which was made considerable by Ptolemaeus Lagus, one of Alexander's captains, whose successors were, from him, called the Lagidae. He is called the king of the south, that is, Egypt, named here, Dan 11:8, Dan 11:42, Dan 11:43. The countries that at first belonged to Ptolemy are reckoned to be Egypt, Phoenicia, Arabia, Libya, Ethiopia, etc. Theocr. Idyl. 17. 2. The kingdom of Syria, which was set up by Seleucus Nicanor, or the conqueror; he was one of Alexander's princes, and became stronger than the other, and had the greatest dominion of all, was the most powerful of all Alexander's successors. It was said that he had no fewer than seventy-two kingdoms under him. Both these were strong against Judah (the affairs of which are particularly eyed in this prediction); Ptolemy, soon after he gained Egypt, invaded Judea, and took Jerusalem on a sabbath, pretending a friendly visit. Seleucus also gave disturbance to Judea.

II. The fruitless attempt to unite these two kingdoms as iron and clay in Nebuchadnezzar's image (Dan 11:6): "At the end of certain years, about seventy after Alexander's death, the Lagidae and the Seleucidae shall associate, but not in sincerity. Ptolemy Philadelphus, king of Egypt, shall marry his daughter Berenice to Antiochus Theos, king of Syria," who had already a wife called Laodice. "Berenice shall come to the king of the north, to make an agreement, but it shall not hold: She shall not retain the power of the arm; neither she nor her posterity shall establish themselves in the kingdom of the north, neither shall Ptolemy her father, nor Antiochus her husband (between whom there was to be a great alliance), stand, nor their arm, but she shall be given up and those that brought her," all that projected that unhappy marriage between her and Antiochus, which occasioned so much mischief, instead of producing a coalition between the northern and southern crowns, as was hoped. Antiochus divorced Berenice, took his former wife Laodice again, who soon after poisoned him, procured Berenice and her son to be murdered, and set up her own son by Antiochus to be king, who was called Seleucus Callinicus.

III. A war between the two kingdoms, Dan 11:7, Dan 11:8. A branch from the same root with Berenice shall stand up in his estate. Ptolemaeus Euergetes, the son and successor of Ptolemaeus Philadelphus, shall come with an army against Seleucus Callinicus, king of Syria, to avenge his sister's quarrel, and shall prevail; and he shall carry away a rich booty both of persons and goods into Egypt, and shall continue more years than the king of the north. This Ptolemy reigned forty-six years; and Justin says that if his own affairs had not called him home he would, in this war, have made himself master of the whole kingdom of Syria. But (Dan 11:9) he shall be forced to come into his kingdom and return into his own land, to keep peace there, so that he can no longer carry on the war abroad. Note, It is very common for a treacherous peace to end in a bloody war.

IV. The long and busy reign of Antiochus the Great, king of Syria. Seleucus Callinicus, that king of the north that was overcome (Dan 11:7) and died miserably, left two sons, Seleucus and Antiochus; these are his sons, the sons of the king of the north, that shall be stirred up, and shall assemble a multitude of great forces, to recover what their father had lost, Dan 11:10. But Seleucus the elder, being weak, and unable to rule his army, was poisoned by his friends, and reigned only two years; and his brother Antiochus succeeded him, who reigned thirty-seven years, and was called the Great. And therefore the angel, though he speaks of sons at first, goes on with the account of one only, who was but fifteen years old when he began to reign, and he shall certainly come, and overflow, and over-run, and shall be restored at length to what his father lost. 1. The king of the south, in this war, shall at first have very great success. Ptolemaeus Philopater, moved with indignation at the indignities done by Antiochus the Great, shall (though otherwise a slothful prince) come forth, and fight with him, and shall bring a vast army into the field of 70,000 foot, and 5000 horse, and seventy-three elephants. And the other multitude (the army of Antiochus, consisting of 62,000 foot, and 6000 horse, and 102 elephants) shall be given into his hand. Polybius, who lived with Scipio, has given a particular account of this battle of Raphia. Ptolemaeus Philopater, having gained this victory, grew very insolent; his heart was lifted up; then he went into the temple of God at Jerusalem, and, in defiance of the law, entered the most holy place, for which God has a controversy with him, so that, though he shall cast down many myriads, yet he shall not be strengthened by it, so as to secure his interest. For, 2. The king of the north, Antiochus the Great, shall return with a greater army than the former; and, at the end of times (that is, years) he shall come with a mighty army, and great riches, against the king of the south, that is, Ptolemaeus Epiphanes, who succeeded Ptolemaeus Philopater his father, when he was a child, which gave advantage to Antiochus the Great. In this expedition he had some powerful allies (Dan 11:14): Many shall stand up against the king of the south. Philip of Macedon was confederate with Antiochus against the king of Egypt, and Scopas his general, whom he sent into Syria; Antiochus routed him, destroyed a great part of his army; whereupon the Jews willingly yielded to Antiochus, joined with him, helped him to besiege Ptolemaeus's garrisons. They the robbers of thy people shall exalt themselves to establish the vision, to help forward the accomplishment of this prophecy; but they shall fall, and shall come to nothing, Dan 11:14. Hereupon (Dan 11:15) the king of the north, this same Antiochus Magnus, shall carry on his design against the king of the south another way. (1.) He shall surprise his strong-holds; all that he has got in Syria and Samaria, and the arms of the south, all the power of the king of Egypt, shall not be able to withstand him. See how dubious and variable the turns of the scale of war are; like buying and selling, it is winning and losing; sometimes one side gets the better and sometimes the other; yet neither by chance; it is not, as they call it, the fortune of war, but according to the will and counsel of God, who brings some low and raises others up. (2.) He shall make himself master of the land of Judea (Dan 11:16): He that comes against him (that is, the king of the north) shall carry all before him and do what he pleases, and he shall stand and get footing in the glorious land; so the land of Israel was, and by his hand it was wasted and consumed, for with the spoil of that good land he victualled his vast army. The land of Judea lay between these two potent kingdoms of Egypt and Syria, so that in all the struggles between them that was sure to suffer, for to it they both bore ill will. Yet some read this, By his hand it shall be perfected; as if it intimated that the land of Judea, being taken under the protection of this Antiochus, shall flourish, and be in better condition than it had been. (3.) He shall still push on his war against the king of Egypt, and set his face to enter with the strength of his whole kingdom, taking advantage of the infancy of Ptolemy Epiphanes, and the upright ones, many of the pious Israelites, siding with him, Dan 11:17. In prosecution of his design, he shall give him his daughter Cleopatra to wife, designing, as Saul in giving his daughter Cleopatra to David, that she should be a snare to him, and do him a mischief; but she shall not stand on her father's side, nor be for him, but for her husband, and so that plot failed him. (4.) His war with the Romans is here foretold (Dan 11:18): He shall turn his face to the isles (Dan 11:18), the isles of the Gentiles (Gen 10:5), Greece and Italy. He took many of the isles about the Hellespont-Rhodes, Samos, Delos, etc., which by war or treaty he made himself master of; but a prince, or state (so some), even the Roman senate, or a leader, even the Roman general, shall return his reproach with which he abused the Romans upon himself, or shall make his shame rest on himself, and without his own shame, or any disgrace to himself, shall pay him again. This was fulfilled when the two Scipios were sent with an army against Antiochus. Hannibal was then with him, and advised him to invade Italy and waste it as he had done; but he did not take hid advice; and Scipio joined battle with him, and gave him a total defeat, though Antiochus had 70,000 men and the Romans but 30,000. Thus he caused the reproach offered by him to cease. (5.) His fall. When he was totally routed by the Romans, and was forced to abandon to them all he had in Europe, and had a very heavy tribute exacted from him, he turned to his own land, and, not knowing which way to raise money to pay his tribute, he plundered a temple of Jupiter, which so incensed his own subjects against him that they set upon him, and killed him; so he was overthrown, and fell, and was no more found, Dan 11:19. (6.) His next successor, Dan 11:20. There rose up one in his place, a raiser of taxes, a sender forth of the extortioner, or extorter. This character was remarkably answered in Seleucus Philopater, the elder son of Antiochus the Great, who was a great oppressor of his own subjects, and exacted abundance of money from them; and, when he was told he would thereby lose his friends, he said he knew no better friend he had then money. He likewise attempted to rob the temple at Jerusalem, which this seems especially to refer to. But within a few days he shall be destroyed, neither in anger nor in battle, but poisoned by Heliodorus, one of his own servants, when he had reigned but twelve years, and done nothing remarkable.

V. From all this let us learn, 1. That God in his providence sets up one, and pulls down another, as he pleases, advances some from low beginnings and depresses others that were very high. Some have called great men the foot-balls of fortune; or, rather, they are the tools of Providence. 2. This world is full of wars and fightings, which come from men's lusts, and make it a theatre of sin and misery. 3. All the changes and revolutions of states and kingdoms, and every event, even the most minute and contingent, were plainly and perfectly foreseen by the God of heaven, and to him nothing is new. 4. No word of God shall fall to the ground; but what he has designed, what he has declared, shall infallibly come to pass; and even the sins of men shall be made to serve his purpose, and contribute to the b ringing of his counsels to birth in their season; and yet God is not the author of sin. 5. That, for the right understanding of some parts of scripture, it is necessary that heathen authors be consulted, which give light to the scripture, and show the accomplishment of what is there foretold; we have therefore reason to bless God for the human learning with which many have done great service to divine truths.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–20. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER ELEVEN
Verses 13, 14. "And the king of the North shall return and shall prepare a much greater multitude than before, and in the end of times and years he shall come in haste with a large army and great resources. And in those times many shall rise up against the king of the South." This indicates that Antiochus the Great, who despised the worthlessness of Ptolemy Philopator (for he had fallen desperately in love with a lute-player named Agathoclea and also her brother, retaining Agatho-cles himself as his concubine and afterwards appointing him as general of Egypt), assembled a huge army from the upper regions of Babylon. And since Ptolemy Philopator was now dead, Antiochus broke his treaty and set his army in motion against Philopator's four-year-old son, who was called Epiphanes. For so great was the dissoluteness and arrogancy of Agathoclea, that those provinces which had previously been subjected to Egypt rose up in rebellion, and even Egypt itself was troubled with seditions. Moreover Philip, King of Macedon, and Antiochus the Great made peace with each other and engaged in a common struggle against Agathocles and Ptolemy Eprphanes, on the understanding that each of them should annex to his own dominion those cities of Ptolemy which lay nearest to them. And so this is what is referred to in this passage, which says that many shall rise up against the king of the South, that is, Ptolemy Epiphanes, who was then a mere child.

"Moreover the children of the transgressors of thy people shall lift themselves up, that they may fulfil the vision, and then fall to ruin (Vulgate: and they shall fall to ruin)." During the conflict between Antiochus the Great and the generals of Ptolemy, Judaea, which lay between them, was rent into contrary factions, the one group favoring Antiochus, and the other favoring Ptolemy. Finally the high priest, Onias, fled to Egypt, taking a large number of Jews along with him, and was given by Ptolemy an honorable reception. He then received the region known as Heliopolis, and by a grant of the king, he erected a temple in Egypt like the temple of the Jews, and it remained standing up until the reign of Vespasian, over a period of two hundred and fifty years. But then the city itself, which was known as the City of Onias, was destroyed to the very ground because of the war which the Jews had subsequently waged against the Romans. There is consequently no trace of either city or temple now remaining. But as we were saying, countless multitudes of Jews fled to Egypt on the occasion of Onias's pontificate, and the land was filled with a large number from Cyrene as well. For Onias affirmed that he was fulfilling the prophecy written by Isaiah: "There shall be an altar of the Lord in Egypt, and the name of the Lord shall be found in their territories" (Isaiah 19:19). And so this is the matter referred to in this passage: "The sons of the transgressors of thy people," who forsook the law of the Lord and wished to offer blood-sacrifices to God in another place than what He had commanded. They would be lifted up in pride and would boast that they were fulfilling the vision, that is, the thing which the Lord had enjoined. But they shall fall to ruin, for both temple and city shall be afterwards destroyed. And while Antiochus held Judaea, a leader of the Ptolemaic party called Scopas Aetholus was sent against Antiochus, and after a bold campaign he took Judaea and took the aristocrats of Ptolemy's party back to Egypt with him on his return.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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