Mark 13:14 · Bible study
Mark 13:14 Commentary: Abomination of Desolation
Greek · 8 what the commentators say
Meaning in one sentence
What is the abomination of desolation in Mark 13:14? Explore the historical referent, grammar, and how it calls Christians to wise and urgent response.
Research Summary
- Meaning: The 'abomination of desolation' is the Roman army and its idolatrous standards standing in the temple, signifying that Jerusalem’s destruction is imminent.
- Key words: βδέλυγμα (bdelugma), 'foul, detestable thing, especially idols' (Thayer); ἑστηκότα (hestēkota), perfect participle 'already standing'.
- Main debate: Whether the phrase refers solely to the AD 70 destruction or whether it also has a future antichrist fulfillment.
- Theological theme: God’s sovereignty over history, the certainty of judgment, and his protection of the elect who heed Christ’s warning.
- Best use: A call to read Scripture alertly, to trust Jesus’ prophetic words, and to act decisively when he directs.
Translation Comparison
BSB Berean Standard Bible 2020
So when you see the abomination of desolation standing where it should not be (let the reader understand), then let those who are in Judea flee to the mountains.
WEB World English Bible 2000
“But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains,
KJV King James Version 1769
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judea flee to the mountains:
ASV American Standard Version 1901
But when ye see the abomination of desolation standing where he ought not (let him that readeth understand), then let them that are in Judæa flee unto the mountains:
YLT Young's Literal Translation 1898
`And when ye may see the abomination of the desolation, that was spoken of by Daniel the prophet, standing where it ought not, (whoever is reading let him understand), then those in Judea, let them flee to the mountains;
Darby Darby Bible 1890
But when ye shall see the abomination of desolation standing where it should not, (he that reads let him consider [it],) then let those in Judaea flee to the mountains;
Douay-Rheims Douay-Rheims Bible 1899
And when you shall see the abomination of desolation, standing where it ought not (he that readeth let him understand): then let them that are in Judea flee unto the mountains.
Translations in other languages (10 available)
Empero cuando viereis la abominación de asolamiento, que fué dicha por el profeta Daniel, que estará donde no debe ( el que lee, entienda), entonces los que estén en Judea huyan á los montes;
E quando virdes a abominação da desolação estar onde não deve, (quem lê, entenda), então os que estiverem na Judeia, fujam para os montes.
Lorsque vous verrez l’abomination de la désolation établie là où elle ne doit pas être, que celui qui lit fasse attention, alors, que ceux qui seront en Judée fuient dans les montagnes;
Wenn ihr aber sehen werdet den Greuel der Verwüstung (von dem der Prophet Daniel gesagt hat), daß er steht, wo er nicht soll (wer es liest, der merke darauf!), alsdann, wer in Judäa ist, der fliehe auf die Berge;
Wanneer gij dan zult zien den gruwel der verwoesting, waarvan door den profeet Daniel gesproken is, staande waar het niet behoort, (die het leest, die merke daarop!) alsdan, die in Judea zijn, dat zij vlieden op de bergen.
Quando poi avrete veduta l’abominazione della desolazione posta là dove non si conviene (chi legge pongavi mente), allora quelli che saranno nella Giudea, fuggano ai monti;
Gdy tedy ujrzycie onę obrzydliwość spustoszenia, opowiedzianą od Danijela proroka, stojącą, gdzie stać nie miała, (kto czyta, niechaj uważa,) tedy ci, którzy będą w Judzkiej ziemi, niech uciekają na góry.
Когда же увидите мерзость запустения, реченную пророком Даниилом, стоящую, где не должно, — читающий да разумеет, — тогда находящиеся в Иудее да бегут в горы;
「 你們看見 那行毀壞 可憎的，站在 不 當 站的地方（讀 這經的人須要會意）。那時，在 猶太的，應當逃 到 山上；
But when you see the unclean thing which makes destruction, in the place where it has no right to be (let this be clear to the reader), then let those who are in Judaea go quickly to the mountains:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 13:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that the 'abomination of desolation' points to the Roman armies that besieged Jerusalem in AD 70. The Cambridge Bible notes that Luke's parallel (21:20) clarifies the sign: Jerusalem surrounded by encamped armies. Gill's Exposition describes the Roman army as 'an abomination to the Jews, and an impure sign of their destruction.' Jamieson-Fausset-Brown says commentators are agreed that the phrase points to the Roman ensigns, idolatrous symbols that desecrated the temple precincts. The Greek term βδέλυγμα (bdelugma) regularly refers to idols and pagan worship in the Septuagint (e.g., 1 Kings 11:5, 7). The perfect participle ἑστηκότα ('already standing') stresses that the desecration is a present, settled reality when seen. Jesus thus warns his followers to recognize the capital city's destruction as imminent and to flee without hesitation.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Preterist (AD 70 fulfillment): Luke 21:20 equates the abomination with armies surrounding Jerusalem; historical record shows Roman standards in the temple in AD 70.
- Futurist (end-times antichrist): Jesus’ language also points to a greater tribulation (v. 19) that many see as still future, plus Daniel’s prophecies extend beyond Antiochus.
- Idealist (pattern of judgment): The passage teaches principles about reading the times and fleeing spiritual compromise, rather than fixing a single historical event.
What is clear: All Christians affirm that the 'abomination of desolation' represents an idolatrous desecration of God’s sanctuary, that Jesus issued this warning out of love for his people, and that the proper response is immediate, trusting obedience to his word.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Primary historical referent | The phrase echoes Daniel 9, 11, 12 and was applied to Antiochus Epiphanes in 167 BC. Jesus reapplies it to a first-century event. | Some interpreters (e.g., Gill, JFB) hold that the Roman invasion of AD 70 is the sole direct fulfillment. Others see a future antichrist who will set up an idol in a rebuilt temple, with AD 70 as a foreshadowing. |
| Meaning of 'standing where it ought not' | It indicates a place that should be holy, the temple or the holy city, being desecrated by a pagan presence. | Matthew makes it explicit: 'in the holy place' (24:15). Mark leaves it more general, which has led some to argue for a broader application beyond the temple precincts. |
| Parenthetical note 'let the reader understand' | It is an authorial aside urging careful attention to the prophecy. | Some say it is Mark’s own addition to his written Gospel, directed at those reading after the event. Others argue it could be Jesus’ original words spoken to the disciples about understanding Daniel’s prophecy. |
| Relevance for modern Christians | The passage demonstrates God’s faithfulness to warn and protect his people before judgment falls. | Some believe the warning was only for first-century Judea and is not repeatable. Others see a typological pattern that prepares the church for any future crisis, including end-time tribulation. |
Historical & Cultural Context
Mark 13, often called the Olivet Discourse, is Jesus’ final extended teaching before his arrest. The disciples had marveled at the temple's massive stones, some as large as twenty-five cubits long, according to Josephus. Jesus replied that not one stone would be left on another. In verse 14 he gives the specific signal: the 'abomination of desolation' standing where it ought not. This phrase comes from Daniel (9:27; 11:31; 12:11), where it originally described Antiochus Epiphanes erecting an altar to Zeus in the temple in 167 BC, an act that provoked the Maccabean revolt. Jesus reapplies it to a future crisis. First Maccabees 1:54 records that event using the same Greek phrase. In the Jewish context, an 'abomination' was anything idolatrous or ritually defiling; the Roman legionary standards, bearing images of the emperor and receiving sacrifices, fit that category perfectly. The parenthetical 'let the reader understand' suggests Mark wrote for an audience that would read the Gospel after Jesus’ ascension, urging them to interpret the prophecy correctly. Eusebius, the fourth-century church historian, reports that Christians in Jerusalem fled to Pella in the Transjordan when they saw the omens, following Jesus’ instruction. The flight to the mountains was practical: the mountainous terrain east of Jerusalem offered natural refuges away from the advancing armies.
Textual Notes
The phrase 'spoken of by Daniel the prophet' is omitted in the Vulgate Latin and in some Greek manuscripts, as Gill notes. The eclectic text (e.g., NA28) retains it based on strong Alexandrian and Byzantine support. The variant likely arose from harmonization with Matthew 24:15, where a similar clause appears. No significant alternative reading affects the overall interpretation. The parenthetical 'let the reader understand' is firmly attested.
Reception History
Early church historian Eusebius records that Christians fled to Pella when they discerned the sign, following Jesus' instruction (Ecclesiastical History 3.5.3). Through the centuries, commentators like Jerome and Calvin interpreted the 'abomination of desolation' as the Roman armies that destroyed Jerusalem in AD 70. Reformers such as John Gill and Matthew Henry continued this view. In modern times, the rise of dispensationalism has led many evangelical interpreters to see a future fulfillment involving an antichrist figure who will desecrate a rebuilt temple. Yet the preterist reading, that the prophecy was fulfilled in the first century, remains widespread among scholars of all traditions. The passage has also been used pastorally to teach believers to read Scripture’s warnings and to trust Christ’s care even in history’s darkest moments.
Preaching This Verse
Three-point outline
- Identify the sign: The 'abomination of desolation' is the Roman army with its idolatrous standards polluting the temple precincts, a clear signal that judgment has begun.
- Heed the command: Jesus’ instruction to flee to the mountains demands immediate obedience. No time for gathering possessions; the urgency of the hour overrides all secondary concerns.
- Trust God’s sovereignty: Even in these catastrophic events, God is at work for the sake of the elect (v. 20). The believer’s watchfulness rests not on fear but on faith that the Lord controls history.
Five-point outline
- Scriptural foundation: Jesus roots the sign in Daniel’s prophecy, showing that the Old Testament is his authoritative source for understanding impending judgment.
- Nature of the abomination: It is both a physical desecration of the holy place and a symbol of spiritual apostasy, the final rejection of God’s covenant by the nation.
- Timing of the sign: The perfect participle (already standing) indicates that when believers see it, the desolation is already in progress; there is no delay.
- Response required: Flight, not resistance, negotiation, or denial. The command to flee reflects Jesus’ care for his people’s physical safety.
- Enduring hope: Though the days are dire, Jesus promises the gospel will reach all nations (v. 10), and the elect will be saved (v. 20).
Illustration hooks
- Smoke before fire: Just as you don't wait to see the flames before evacuating a burning building, the presence of the abomination is the smoke, move immediately.
- Weather warnings: A hurricane forecast that calls for evacuation is not a suggestion; the abomination is the equivalent assurance that staying is fatal.
- Bank run: When depositors see a bank’s collapse coming, they rush to withdraw funds. Jesus’ urgent call to flee is a wise, life-saving warning.
Questions your congregation is asking
- Is this about a future antichrist or something that already happened? Most view it as a warning for first-century Judea, though many see a pattern for end-time tribulation.
- How can I know if I'm seeing the 'abomination' today? The context suggests it was a one-time historical event for the destruction of Jerusalem.
- Does this passage mean God wants me to flee danger or to stay and face it? The command to flee shows that God’s wisdom sometimes leads his people to physically escape harm.
Leading a Discussion
Jesus’ warning in Mark 13:14 cuts through abstract speculation and gives a concrete sign for urgent action. This passage calls us to read the times with Scripture as our lens and to trust Christ’s words even when they demand costly obedience. Use the questions below to explore how this ancient prophecy still shapes discipleship today.
Discussion questions
- Read Daniel 9:27, 11:31, and 12:11. How does Jesus use these Old Testament prophecies to explain the coming crisis?
- The Greek word βδέλυγμα (bdelugma) refers to something foul or detestable, especially idols. Why would the Roman standards be considered 'abominable' to a Jewish audience?
- How does Luke 21:20 help identify the 'abomination of desolation'? Why do scholars see this as the key to understanding Mark 13:14?
- The parenthetical note 'let the reader understand' appears only in Mark and Matthew. What does this phrase suggest about how the Gospel writers expected their readers to engage with Jesus’ words?
- Jesus commands immediate flight, no going back into the house for belongings. What does this urgency teach us about priorities when God’s judgment is at hand?
- If the immediate reference is to AD 70, does this passage have any ongoing meaning for Christians today? How might the pattern of recognizing signs and responding faithfully apply in our own lives?
- What fears or hesitations might keep a person from obeying God’s direction to leave a comfortable situation? How can this community support one another in courageous obedience?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Lamentations 1:10 | The adversary has spread out his hand on all her pleasant things; for she has seen that the nations have entered into her sanctuary, concerning whom you commanded that they should not enter into your assembly. |
| Ezekiel 44:9 | The Lord Yahweh says, “No foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any foreigners who are among the children of Israel. |
| Daniel 8:13 | Then I heard a holy one speaking; and another holy one said to that certain one who spoke, “How long will the vision about the continual burnt offering, and the disobedience that makes desolate, to give both the sanctuary and the army to be trodden under foot be?” |
| Daniel 9:27 | He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.” |
| Daniel 11:31 | “Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate. |
| Daniel 12:11 | “From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days. |
| Matthew 13:51 | Jesus said to them, “Have you understood all these things?” They answered him, “Yes, Lord.” |
| Matthew 24:15 | “When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Let him that readeth understand - What he readeth, is added by D, and three of the Itala, perhaps needlessly.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator links this warning directly to the Roman legions surrounding Jerusalem, as Luke's parallel account makes clear. Several interpretations are offered: the vile abominations the Romans committed in the Temple, the idolatrous eagle standards of the army, or even the outrages of Jewish Zealots that drove worshippers away.
Geneva Bible Notes Reformed 1599
The Geneva note inserts a parenthetical call for the reader to pay close attention at the very moment Jesus describes the abomination. It rephrases "standing in the holy place" as "set where it ought not," underscoring the sacrilege, and then insists that understanding this prophecy demands the reader's active discernment, not passive hearing.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the abomination of desolation as the Roman army surrounding Jerusalem, not an idol set up in the temple. He also suggests the phrase "let him that readeth understand" is the evangelist's own comment rather than Jesus' words, since it refers to reading a written prophecy.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies the "abomination of desolation" as the Roman military standards, symbols of an idolatrous pagan power. They note that early Christians, warned by this prophecy, fled to Pella and escaped the nation's destruction, as recorded by the historian Eusebius.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies "where it ought not" as the temple or holy place, the location set apart for sacred use. His focus rests on the violation of that sanctified space, where something unholy now stands in the very place reserved for worship.