by no means will a stone be left here upon a stone: Jesus’ prophecy was remarkably fulfilled in 70 C.E. when the Romans demolished Jerusalem and its temple. Apart from a few sections of the wall, the city was completely leveled.

By no means will a stone be left here upon a stone: See study note on Mt 24:2.

with the temple in view: Or “across from (opposite) the temple.” Mark explains that the temple could be seen from the Mount of Olives, an explanation that would not have been necessary for most Jewish readers.​—See “Introduction to Mark.”

end: Or “complete end; final end.”​—See study note on Mr 13:7.

end: Or “complete end.” The Greek word (teʹlos) used here is different from the Greek noun rendered “conclusion” (syn·teʹlei·a) at Mt 24:3 and is different from the Greek verb rendered “come to a conclusion” (syn·te·leʹo) at Mr 13:4.​—See study notes on Mt 24:3; Mr 13:4 and Glossary, “Conclusion of the system of things.”

come to a conclusion: Rendered from the Greek verb syn·te·leʹo, related to the Greek noun syn·teʹlei·a, which means “joint end; combination end; ending together” and occurs in the parallel account at Mt 24:3. (The Greek word syn·teʹlei·a also occurs at Mt 13:39, 40, 49; 28:20; Heb 9:26.) This “conclusion” refers to a time period during which a combination of events would lead to the complete “end” mentioned at Mr 13:7, 13, where a different Greek word, teʹlos, is used.​—See study notes on Mr 13:7, 13 and Glossary, “Conclusion of the system of things.”

I am he: That is, the Christ, or Messiah.​—Compare the parallel account at Mt 24:5.

conclusion: Rendered from the Greek word syn·teʹlei·a, meaning “joint end; combination end; ending together.” (Mt 13:39, 40, 49; 28:20; Heb 9:26) This refers to a time period during which a combination of events would lead to the complete “end” mentioned at Mt 24:6, 14, where a different Greek word, teʹlos, is used.​—See study notes on Mt 24:6, 14 and Glossary, “Conclusion of the system of things.”

come to a conclusion: Rendered from the Greek verb syn·te·leʹo, related to the Greek noun syn·teʹlei·a, which means “joint end; combination end; ending together” and occurs in the parallel account at Mt 24:3. (The Greek word syn·teʹlei·a also occurs at Mt 13:39, 40, 49; 28:20; Heb 9:26.) This “conclusion” refers to a time period during which a combination of events would lead to the complete “end” mentioned at Mr 13:7, 13, where a different Greek word, teʹlos, is used.​—See study notes on Mr 13:7, 13 and Glossary, “Conclusion of the system of things.”

end: Or “complete end.” The Greek word (teʹlos) used here is different from the Greek noun rendered “conclusion” (syn·teʹlei·a) at Mt 24:3 and is different from the Greek verb rendered “come to a conclusion” (syn·te·leʹo) at Mr 13:4.​—See study notes on Mt 24:3; Mr 13:4 and Glossary, “Conclusion of the system of things.”

all the nations: This expression shows the scope of the preaching work, letting the disciples know that it would extend beyond preaching to fellow Jews. In its general sense, the Greek word for “nation” (eʹthnos) refers to a group of people who are more or less related to one another by blood and who have a common language. Such a national or ethnic group often occupies a defined geographic territory.

rise: Or “be stirred up; be roused up.” Here the Greek word conveys the idea “to move against in hostility” and could also be rendered “rise up in arms” or “go to war.”

nation: The Greek word eʹthnos has a broad meaning and can refer to people living within certain political or geographical boundaries, such as a country, but can also refer to an ethnic group.​—See study note on Mr 13:10.

rise: See study note on Mt 24:7.

pangs of distress: The Greek word literally refers to the intense pain experienced during childbirth. While it is used here to refer to distress, pain, and suffering in a general sense, it may suggest that like birth pains the foretold troubles and suffering will increase in frequency, intensity, and duration in the time period before the “days of a tribulation” mentioned at Mr 13:19.

the Supreme Court: The full Sanhedrin​—the judicial body in Jerusalem made up of the high priest and 70 elders and scribes. The Jews considered its rulings to be final.​—See Glossary, “Sanhedrin.”

Sanhedrin: That is, the Jewish high court in Jerusalem. The Greek word rendered “Sanhedrin” (sy·neʹdri·on) literally means a “sitting down with.” Although it was a general term for an assembly or a meeting, in Israel it could refer to a religious judicial body or court.​—See study note on Mt 5:22 and Glossary; see also App. B12 for the possible location of the Sanhedrin Hall.

local courts: In the Christian Greek Scriptures, the Greek word sy·neʹdri·on, here used in plural and rendered “local courts,” is most often used with reference to the Jewish high court in Jerusalem, the Sanhedrin. (See Glossary, “Sanhedrin,” and study notes on Mt 5:22; 26:59.) However, it was also a general term for an assembly or a meeting, and here it refers to local courts that were attached to the synagogues and had the power to inflict the penalties of scourging and excommunication.​—Mt 10:17; 23:34; Lu 21:12; Joh 9:22; 12:42; 16:2.

all the nations: This expression shows the scope of the preaching work, letting the disciples know that it would extend beyond preaching to fellow Jews. In its general sense, the Greek word for “nation” (eʹthnos) refers to a group of people who are more or less related to one another by blood and who have a common language. Such a national or ethnic group often occupies a defined geographic territory.

the good news: See study note on Mt 24:14.

this good news: The Greek word eu·ag·geʹli·on is derived from the words eu, meaning “good; well” and agʹge·los, “one who brings news; one who proclaims (announces).” (See Glossary.) It is rendered “gospel” in some English Bibles. The related expression rendered “evangelizer” (Greek, eu·ag·ge·li·stesʹ) means “a proclaimer of good news.”​—Ac 21:8; Eph 4:11, ftn.; 2Ti 4:5, ftn.

taking you: The Greek verb aʹgo is here used as a legal technical term meaning “to arrest; to take into custody.” It can imply the use of force.

has endured: Or “endures.” The Greek verb rendered “to endure” (hy·po·meʹno) literally means “to remain (stay) under.” It is often used in the sense of “remaining instead of fleeing; standing one’s ground; persevering; remaining steadfast.” (Mt 10:22; Ro 12:12; Heb 10:32; Jas 5:11) In this context, it refers to maintaining a course of action as Christ’s disciple despite opposition and trials.​—Mr 13:11-13.

end: Or “complete end; final end.”​—See study note on Mr 13:7.

end: Or “complete end.” The Greek word (teʹlos) used here is different from the Greek noun rendered “conclusion” (syn·teʹlei·a) at Mt 24:3 and is different from the Greek verb rendered “come to a conclusion” (syn·te·leʹo) at Mr 13:4.​—See study notes on Mt 24:3; Mr 13:4 and Glossary, “Conclusion of the system of things.”

Judea: That is, the Roman province of Judea.

Judea: See study note on Mt 24:16.

to the mountains: See study note on Mt 24:16.

to the mountains: According to fourth-century historian Eusebius, Christians in Judea and Jerusalem fled across the Jordan River to Pella, a city in a mountainous region of the Decapolis.

on the housetop: See study note on Mt 24:17.

on the housetop: The roofs of houses were flat and were used for many purposes, including storage (Jos 2:6), rest (2Sa 11:2), sleep (1Sa 9:26), and festivals for worship (Ne 8:16-18). That is why a parapet was required. (De 22:8) Generally, an external stairway or ladder allowed a householder to leave the rooftop without having to enter the house, which emphasizes the urgency of Jesus’ warning to flee.

in wintertime: See study note on Mt 24:20.

in wintertime: Heavy rains, flooding, and cold weather during this season would make it difficult to travel and difficult to find food and shelter.​—Ezr 10:9, 13.

unless Jehovah had cut short the days: Jesus is explaining to his disciples what his Father will do during the great tribulation. The wording of Jesus’ prophecy here is similar to that of prophetic statements in the Hebrew Scriptures where the divine name is used. (Isa 1:9; 65:8; Jer 46:28 [26:28, Septuagint]; Am 9:8) Although most Greek manuscripts use the term “Lord” (Greek, Kyʹri·os) here, there are good reasons to believe that the divine name was originally used in this verse and later replaced with the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C1 and C3 introduction; Mr 13:20.

the Christ: Greek, ho Khri·stosʹ. The title “the Christ” is equivalent to “the Messiah” (from Hebrew ma·shiʹach), both meaning “Anointed One.” Jewish historian Josephus indicates that in the first century C.E., some who claimed to be prophets or liberators arose, promising relief from Roman oppression. These may have been viewed by their followers as political Messiahs.

I am he: That is, the Christ, or Messiah.​—Compare the parallel account at Mt 24:5.

false Christs: Or “false Messiahs.” The Greek word pseu·doʹkhri·stos occurs only here and in the parallel account at Mt 24:24. It refers to anyone who wrongly assumes the role of the Christ, or the Messiah (lit., “Anointed One”).​—See study notes on Mt 24:5; Mr 13:6.

see: See study note on Mt 24:30.

Son of man: See study note on Mt 8:20.

the clouds: Clouds tend to obstruct vision rather than facilitate it, but observers can “see” with eyes of understanding.​—Ac 1:9.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

see: The Greek verb rendered “see” can literally mean to “see an object; look at; behold,” but it can also be used metaphorically, of mental sight, meaning “to discern; perceive.”​—Eph 1:18.

the four winds: See study note on Mt 24:31.

the four winds: An idiom referring to the four directions of the compass​—E, W, N, and S​—thus indicating “all directions; everywhere.”​—Jer 49:36; Eze 37:9; Da 8:8.

illustration: See study note on Mt 24:32.

illustration: Or “parable; lesson.”​—See study note on Mt 13:3.

Heaven and earth will pass away: Other scriptures show that heaven and earth will endure forever. (Ge 9:16; Ps 104:5; Ec 1:4) So Jesus’ words here could be understood as hyperbole, meaning that even if the impossible happened and heaven and earth did pass away, Jesus’ words would still be fulfilled. (Compare Mt 5:18.) However, the heaven and earth here may well refer to the figurative heavens and earth that are called “the former heaven and the former earth” at Re 21:1.

my words will by no means pass away: Or “my words will certainly not pass away.” The use of two Greek negatives with the verb emphatically expresses rejection of an idea, vividly emphasizing the permanence of Jesus’ words. Although some Greek manuscripts use only one of the two negatives, the emphatic reading used in the main text has strong manuscript support.

doorkeeper: In ancient times, doorkeepers, or gatekeepers, served at entrances to cities, temples, and sometimes private homes. Besides ensuring that gates and doors were shut at night, these individuals also served as watchmen. (2Sa 18:24, 26; 2Ki 7:10, 11; Es 2:21-23; 6:2; Joh 18:17) By likening a Christian to a doorkeeper of a house, Jesus emphasized the need for Christians to be alert and keep on the watch concerning his future coming to execute judgment.​—Mr 13:26.

a rooster crowed: All four Gospels mention this event, but only Mark’s account adds the detail that the rooster crowed a second time. (Mt 26:34, 74, 75; Mr 14:30; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred sometime before dawn.​—See study note on Mr 13:35.

Keep on the watch: The Greek term has the basic meaning “stay (keep) awake,” but in many contexts it means “be on guard; be watchful.” Matthew uses this term at Mt 24:43; 25:13; 26:38, 40, 41. At Mt 24:44, he connects it with the need to be “ready.”​—See study note on Mt 26:38.

before a rooster crows: All four Gospels mention this, but only Mark’s account adds the detail that the rooster would crow twice. (Mt 26:34, 74, 75; Mr 14:72; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred very early in the morning.​—See study note on Mr 13:35.

Keep on the watch: The Greek term has the basic meaning “stay (keep) awake,” but in many contexts it means “be on guard; be watchful.” In addition to this verse, Mark uses the term at Mr 13:34, 37; 14:34, 37, 38.​—See study notes on Mt 24:42; 26:38; Mr 14:34.

late in the day: In this verse, reference is made to the four watches of the night of about three hours each, running from 6:00 p.m. to 6:00 a.m., according to the Greek and Roman division of the night. (See also following study notes on this verse.) The Hebrews formerly divided the night into three watches of about four hours each (Ex 14:24; Jg 7:19), but by Jesus’ day, they had adopted the Roman system. The expression “late in the day” in this verse refers to the first night watch, that is, from sunset to about 9:00 p.m.​—See study note on Mt 14:25.

at midnight: This refers to the second night watch according to the Greek and Roman division, that is, from about 9:00 p.m. to midnight.​—See study note on late in the day in this verse.

before dawn: Lit., “when the rooster crows.” According to the Greek and Roman division, this was the name given to the third watch of the night. It refers to the time from midnight to about 3:00 a.m. (See preceding study notes on this verse.) It was probably during this time that “a rooster crowed.” (Mr 14:72) It is generally agreed that roosters’ crowing has long been and still is a time indicator in the lands to the E of the Mediterranean.​—See study notes on Mt 26:34; Mr 14:30, 72.

early in the morning: This refers to the fourth night watch according to the Greek and Roman division of the night, that is, from about 3:00 a.m. to sunrise.​—See preceding study notes on this verse.

before a rooster crows: All four Gospels mention this statement, but only Mark’s account adds the detail that the rooster would crow twice. (Mt 26:74, 75; Mr 14:30, 72; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred very early in the morning.

fourth watch: That is, from about 3:00 a.m. until sunrise at about 6:00 a.m. This division is according to the Greek and Roman system of four night watches. The Hebrews formerly divided the night into three watches of about four hours each (Ex 14:24; Jg 7:19), but by this time, they had adopted the Roman system.

keep on the watch: Lit., “stay awake.” Jesus had emphasized the need for his disciples to stay awake spiritually because of not knowing the day and hour of his coming. (See study notes on Mt 24:42; 25:13; Mr 13:35.) He repeats that exhortation here and again at Mr 14:38, where he links staying awake spiritually with persevering in prayer. Similar exhortations are found throughout the Christian Greek Scriptures, showing that spiritual alertness is vital for true Christians.​—1Co 16:13; Col 4:2; 1Th 5:6; 1Pe 5:8; Re 16:15.

keep on the watch: Lit., “stay awake.” Jesus had emphasized the need for his disciples to stay awake spiritually because of not knowing the day and hour of his coming. (See study notes on Mt 24:42; 25:13.) He repeats that exhortation here and again at Mt 26:41, where he links staying awake spiritually with persevering in prayer. Similar exhortations are found throughout the Christian Greek Scriptures, showing that spiritual alertness is vital for true Christians.​—1Co 16:13; Col 4:2; 1Th 5:6; 1Pe 5:8; Re 16:15.